President David O. McKay
Beloved is the word that eomes to mind. And
this graeious kindly, inspired man fits the word
in every way.
As one sees his Huntsville home and hears of
lessons learned in ehildhood, there is new under-
standing of the sentenee that he uttered, which
has been cited worldwide: "No other success can
compensate for failure in the home."
If only in each home all young people in this
world could be taught the lessons he has learned!
Wc witness to the world that this beloved,
re\ered man is a prophet of God in the literal,
biblical sense, even as all those to whom God has
given this holy calling.
There are millions worldwide, both in the
Church and out, who send their love and blessing
for his peace and health and happiness and in-
spired leadership on the ninety-sixth anniversary
of his birth. God bless this majestic, compassion-
ate man and be with him in all the days and years
. . ^ that are to b^
The
RICKS COLLEGE
*
It is a paradox that men will gladly devote time every day for many years to learn a science or art; yet will expect
to win a knowledge of the gospel which comprehends all sciences and arts, through perfunctory glances at books or
occasional listening to sermons. The gospel should be studied more intensively than any school or college subject.
They who pass opinion on the gospel without having given it intimate and careful study are not lovers of the truth,
and their opinions are worthless.— ELDER JOHN A. WIDTSOE
•#
DPPDRTUNITIE5 IN
Spiritual Growtli • Leadersliip •
Activities • Academic Achievement
New Friendships • Recreation
FOR INFORMATION WRITE:
DIRECTOR OF ADMISSIONS
RICKS COLLEGE
REXBURG, IDAHO 83440
''YOUR CHURCH COUEGf IN IDAHO
if
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THE STORY OF DAVID
AND GOLIATH
Still David did not flinch.
Instead, he calmly took one of
the stones from his bag, put it in
his sling, and threw it with all
his strength at the advancing
giant. The watching thousands
held their breath. Actual size of print.
Just one of over 400 stories presented
with simplicity, beauty and clarity by
Arthur S. Maxwell, dean of Bible story-
tellers. Every page opens to a full-color
illustration. ■ Stories are written in
modern language, short enough to hold
the attention of readers of all ages.
. the greatest influence
for good in the world today
r. . becomes easy to read and understand.
Here are found the important lessons
in life for your child.
Stories and Pictures
That Make the Bible Live
Accepted in
thousands of
homes of all
faiths.
Book size, 7 x 9^A inches.
PARENTS value The Bible Story as a powerful
assistant in the job of character building. Each of the
400 Bible stories brings the color and excitement . . .
and all the adventure ... in the lives of famous men
and women of Scripture.
NO\V the whole Bible in living color as appealing
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PREVIEW the Entire 10 VOLUME Set
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ONE — The Book of Beginnings
TWO - Mighty Men of Old
THREE - Trials and Triumphs
FOUR — Heroes and Heroines
FIVE - Great Men of God
SIX — Struggles and Victories
SEVEN- WonderfulJesus
EIGHT— Prince of Princes
NINE -King of Kings
TEN - The Final Victory
SIX
THE PERFECT GIFT ten
for boys and girls of all ages . . .
for enjoyment by the whole family.
II Inill 1^ ^«rpi^f3)^>(^ brings you 400 character building stories from
LI IS/il^lhr ^> U^lKiy the Greatest Book ever written... wiU capture
and stimulate the growing child's imagination. Fully cross-indexed to help you
find ready answers to your child's questions. Written in modem language and
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NO POSTAGE NEEDED • NO OBLIGATION
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PARENTS, TEACHERS. JUDGES,
CHURCH AND YOUTH LEADERS,
all agree: Good books build good char-
acter and help young people to meet
successfully the realities of life. Just
as good food builds strong bodies, so
good books build healthy minds.
Color photos by Marvin Polin
READERS PRAISE THE BIBLE STORIES
Complete letters on file
Sunday School Superintendent— "I have
been amazed at the interest the children
have shown in The Bible Story. . . . The
books are a wonderful help in teaching."
Principal, Catholic School— "It is my opin-
ion that they should be in every home and
every classroom. These books can serve as
an introduction to the Bible which the
child of today will be able to understand
as the adult of tomorrow."
Congregational Pastor — "The volumes are
just what is needed to start the yoxingsters
toward an imderstanding and knowledge
of the Bible."
Presbyterian Church Pastor— "I heartily
commend this set to all parents as interest-
ing and wholesome reading, and to Chris-
tian mothers, fathers, and older relatives."
On the Cover:
Portraits of President David 0. McKay at
five different periods of his life are repro-
duced on this month's cover to commemo-
rate his ninety-sixth birthday September 8.
These are: 1) young David 0. McKay at about
age five; 2) in his early twenties as a young
university graduate; 3) in his middle thirties
as a young member of the Council of the
Twelve; 4) in his early 80's, during the first
years as President of the Church; 5) today, in
his eighteenth year as Prophet, Seer, and
Revelator of The Church of Jesus Christ of
Latter-day Saints. The painting, done from
photographs, was conceived by Improvement
Era art director Ralph Reynolds and executed
by Dale Kilbourn, a prominent Salt Lake City
artist.
This month is the first time the Era has
used a gatefold or foldout cover.
President McKay playing horseshoes in London, 1924.
The Voice of the Church • September 1969 • Volume 72, Number 9
Special Features
2 The Editor's Page: Our Places of Worship, President David 0. McKay
4 Paintings of Captain Cook and Cortez
6 The Great White God Was a Reality, Elder Mark E. Petersen
10 It All Began, Dennis Smith
11 The Renewal of the Earth to Paradisiacal Glory, Dr. Hyrum L. Andrus
14 In Huntsville, Mabel Jones Gabbott
16 Man Is An Agent Unto Himself, President Alvin R. Dyer
33 Some Uncommon Aspects of the Mormon Migration, Dr. T. Edgar Lyon
79 One Vote Can Change History, Henry C. Nicholas
85 A New Look at the Pearl of Great Price: Part 8, Facsimile No. 1, by the
Figures, Dr. Hugh Nibley
Regular Features
26 The LDS Scene
56 Presiding Bishop's Page: The Presiding Bishop Talks to Youth About
the Family, Bishop John H. Vandenberg
60 Today's Family: What Should Schools Teach Our Children? Mabel
Jones Gabbott
68 Lest We Forget: "I Was Asleep at My Post," Albert L. Zobell, Jr.
70 Teaching: The How of Brotherhood, Dr. P. Wendel Johnson
76 The Church Moves On
80 Buffs and Rebuffs
82 These Times: New Patterns in World Affairs, Dr. G. Homer Durham
96 End of an Era
40, 63, 69, 77 The Spoken Word, Richard L Evans
Era of Youth
41 55 Marion D. Hanks and Elaine Cannon, Editors
Fiction, Poetry
28 A Patronym for Hu Chan, Robert J. Morris
Poetry 13, 22, 30, 76, 78, 80
David 0. McKay and Richard L. Evans, Editors; Doyle L. Green. Managing Editor; Albert L. Zobell, Jr., Research Editor; Mabel Jon«s Gabbott, Jay M Todd
Eleanor Knowles. William T. Sykes. Editorial Associates; Marion D. Hanks, Era of Youth Editor; Elaine Cannon, Era of Youth Associate Editor Ralph
Reynolds, Art Director; Norman F. Price, Staff Artist.
G. Carlos Smith, Jr., General Manager; Florence S. Jacobsen, Associate General Manager; Verl F. Scott, Business Manager; A. Glen Snarr, Circulation Manager;
Thayer Evans, S. Glenn Smith. Advertising Representatives. G. Homer Durham, Franklin S. Harris, Jr., Hugh Nibley, Sidney B. Sperry, Albert L Payne,
Contributing Editors.
O General Superintendent, Young Men's Mutual Improvement Association of The Church of Jesus Christ of Latter-day Saints. 1969, and published by the
Mutual Improvement Associations of The Church of Jesus Christ of Latter-day Saints. All rights reserved- Subscription price, $3.00 a year, in advance;
multiple subscriptions, 2 years, $5.75; 3 years, $8.25; each succeeding year. $2.50 a year added to the three-year price; 35^ single copy except for special
issues.
Entered at the Post Office, Salt Lake City, Utah, as second class matter. Acceptance for mailing at special rate of postage provided for in section 1103
act of October 1917, authorized July 2, 1918.
The Improvement Era is not responsible for unsolicited manuscripts but welcomes contributions. Manuscripts are paid for ort acceptance and must be
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Official organ of the Priesthood Quorums, Mutual Improvement Associations, Home Teaching Committee,
Music Committee. Church School System, and other agencies of The Church of Jesus Christ of Latter-day Saints.
The Improvement Era, 79 South State, Salt Lake City, Utah 84111
The Editor's Fkge
Our Places ot Wo
Wl^ Presidenit David O. McKay
• Why does The Church of Jesus Christ of Latter-
day Saints build chapels?
There are two purposes for which each chapel is
constructed: first, that it might be the place where
all may be trained in the ways of God, and second,
that in it all might glorify our Father in heaven, who
asks for nothing more of his children than that they
might be men and women of such noble character
as to come back into his presence.
The Lord has said in modern revelation: ". . . this
is my work and my glory— to bring to pass the immor-
tality and eternal life of man." (Moses 1:39.) The more
we understand of that remarkable revelation, the more
profound the gospel becomes and the more philo-
sophical it is for granting the existence of God, the
Creator of all things. Of what use would this glorious
earth and all the uncounted wonders of the heavens
be, if it weren't for men— the children of God? What
would rocks and seas and minerals be, to a creation,
except as a means to glorify and make possible the
advancement of his children? Thus, his work and his
glory is to bring about the immortality and eternal
life of his children.
That can be done only if we conform to God's laws.
That is why he has given us the gospel, and why
each individual must work out his own salvation.
Individuals come armed with three potentialities:
first, by birth, inheritance— a possession that too many
of us fail to appreciate; second, an environment; and
third, what we make of ourselves. It is for this
third potentiality that the Lord holds the individual
responsible.
The buildings of the Church are an enviroimient—
a holy environment— that contributes mightily to the
character development of those who come there.
Beautiful as our chapels are, they are nothing unless
they are used. They are built in order that men,
women, and children may come to them to receive
training and development that will contribute to pure
and righteous living in developing character and in-
creasing faith in God, in whose honor the chapels
are constructed.
It has been my privilege, as a servant of the Lord,
to dedicate many chapels. As I have stood at the
pulpit to speak and counsel before offering the dedi-
catory prayer, I have often voiced these thoughts:
A completed chapel is a credit to the members, to
their skill, to their judgment; it is a credit to the
Church. It also stands as a monument to brotherhood
and good will. I am not overstating when I say that
those who have participated in building chapels have
never thought more of one another than they have
during the effort they have put forth in erecting a
chapel. They have not done it for themselves; they
have had the worship of God in mind, and God will
reward them for their efforts.
Improvement Era
Each of our chapels is built for the worship of God.
This is where real communion will take place if we
come in the right spirit.
I think of the apostle Peter, that practical fisherman.
He was not a theologian when he was called by the
Savior, but in less than three years, in spiritual en-
vironment, he became one of the great spiritual leaders
of all time. It was he who wrote in one of his epistles,
". . . that by these ye might be partakers of the divine
nature." (2 Pet. 1:4.) Peter had reached a spiritual
state in which he sensed that he was a partaker of the
divine power that comes from God through the Holy
Spirit.
In our meetings in*our chapels we also can partake
of the divine power if we come to worship God in
the proper spirit. Thus our meetings in our chapels
should be quiet and orderly. It is glorious to partake
of the sacrament in silence, so that each may commune
with himself as he partakes of the emblems of our
Lord's sacrifice.
Think of it— if we have a million, two million, or ten
million members each Sabbath day, parents and
children, sitting together as families, and all saying,
"I am willing to take upon me the name of Christ
and always have his spirit to direct me." There is
nothing higher. That is why chapels are built.
In the classrooms of our buildings, we are taught
the principles of the gospel, remembering that a man
is saved no faster than he gains the knowledge of
God's plan.
Our classrooms are used for this purpose not only
on Sunday for priesthood and Sunday School meetings
but also during the week for meetings of the Primary
and the Mutual Improvement Associations.
In our Relief Society rooms, mature women, usually
mothers, learn how to render service to others, to be
unselfish with their time and talents in matters per-
taining to the Church as they are in the responsibili-
ties of their own homes.
In our cultural halls, our people gather together
for sociability in an environment that is uplifting. Men
are social beings; they do not live by themselves
alone, and they must remember that all that they
send into the hearts of others comes back into their
own.
Many chapels have baptismal fonts. Parents, let
your child know what it means to have a repentant
spirit, that he may go down in the waters of baptism
and make a covenant to keep God's commandments
and then to come forth in the newness of life, that
he might so live that he may be a partaker of the
divine power through the Holy Ghost.
Thus we see that our chapels, which are built and
dedicated to the work of the Lord, are places of
worship, structures in which we may truly glorify
our Father in heaven. O
September 1969
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Hawaiians Welcome Captain James Cook as a God
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Paintings by Sam McKim
Montezuma Honors Hernando Cortez as a Returning God
The Great
Was
a Realitv
By Elder Mark E. Petersen
of the Council of the Twelve
• The Great White God of ancient America still lives!
In the discoveries and writings of archaeologists
and historians, he now stands out as an unassailable
reality. The mystery that so long veiled the puzzling
traditions of the natives is swept aside by modem
research and newlv found but centuries old documents
that open a widely expanded view of this divinity and
his labors in the western hemisphere.
There was such a God!
He did come to America, long before the time of
Columbus.
He taught the ancients his true religion, raised
some of their dead, healed many of their sick, taught
new and more productive methods of agriculture, and
established a government of equality and peace.
He came suddenly and left suddenly in a super-
natural manner.
The ancients regarded him as the Creator, come to
earth in bodily form.
Who can doubt evidence that now mounts so high?
That he was a Christian divinity none can success-
fully deny.
That his teachings were akin to the Bible is now
readily admitted by many.
And that he promised to return in a second coming
is an acknowledged, scriptural fact, well attested by
subsequent historical accounts.
The tradition of a White God in ancient America
was preserved through generations of Indians from
Chile to Alaska, and has been significantly persistent
likewise among the Polynesians from Hawaii to New
Zealand.
In their main details all such traditions agree. They
differ in name and in minor details from island to
island and from countiy to country, but the overall
outline remains the same— there was a Great White
God. He came among their forefathers, ministered
for a while, and then left again. Some say he ascended
to heaven.
Of such veracity is the information now available
concerning him that Paul Herrmann was induced to
say in his book The Conquest of Man:
"Carefully considered this leaves no conclusion
open than that the Light God Quetzalcoatl was a real
person, that he was neither an invention of Spanish
propaganda nor a legendary figment of Indian imagi-
nation." (P. 72.),
This being was known as Quetzalcoatl in parts of
Improvement Era
Mexico, primarily in the Cholula area. He was Votan
in Chiapas and Wixepechocha in Oaxaca, Gucumatz
in Guatemala, Viracocha and Hyustus in Peru, Sume in
Brazil, and Bochica in Colombia.
To the Peruvians he also was known as Con-tici or
Illa-Tici, Tici meaning both Creator and the Light.
To the Mayans he was principally known as Kukulcan.
In the Polynesian Islands he was Lono, Kana, Kane,
or Kon, and sometimes Kanaloa— the Great Light or
Great Brightness. He also was known as Kane-Akea,
the Great Progenitor, or Tanga-roa, the god of ocean
and sun.
What did he look like, this Great White God?
He was described as a tall, white man, bearded,
and with blue eyes. He wore loose, flowing robes.
He came from heaven, and went back to heaven.
And what did he do when he came? He healed
the sick, gave sight to the blind, cured the lame, and
raised some of the dead. He taught a better life,
telling the people to do unto others as they would be
done by, to love their neighbors as themselves, and
to always show kindness and charity.
He seemed to be a person of great authority and
unmeasured kindness. He had power to make hills
into plains and plains into high mountains. He could
bring fountains of water from the solid rock.
In addition to giving them rules on how to live
peacefully together, he urged them to greater learn-
ing, and also taught them improved methods of agri-
culture.
One of the remarkable things about his coming
was that he appeared after a period of darkness in
all the land, during which the people had prayed for
a return of the sun. While the darkness yet prevailed,
"they suffered great hardship and made great prayers
and vows to those they held to be their gods imploring
of them the hght that had failed." As the light re-
turned, then came this "white man of large stature
whose air and person aroused great respect and
veneration. . . . And when they saw his power, they
called him the Maker of all things, their Beginner,
Father of the sun." (Pedro de Cieza de Leon, The
Incas. )
This personage, as he taught his religion, also urged
the people to build great temples for worship, and
his followers became very devout. ( Pierre Honore,
In Quest of the White God, p. 16. ) As he left them,
he promised his second coming, which caused the
natives to look for his return even as the Jews look
for their promised Messiah.
This faith led to disaster, however, when the
Spaniards came to America and when Captain Cook
sailed to the Hawaiian Islands. But these tragedies
served only to reinforce the evidence of his reality.
When the Spanish Conquistadores reached South
America, one of Pizzaro's lieutenants strode ashore
wearing his helmet and breastplate and carrying a
shining musket. Hp made an impressive appearance.
Natives on the shore watched him in amazement.
He was a white man! As Pedro de Candia strode
toward them, they knelt before him and began to say
"Viracocha, Viracocha." It puzzled the gallant Pedro.
The natives drew nearer, surrounding him. Somewhat
fearful himself, he fired his gun into the air, expecting
to frighten the natives away. But they did not move.
Instead they whispered, 'Ilia Tiki, Ilia Tiki," meaning,
"the god of lightning."
The Indians thought he was their returning white
god Viracocha, and that with his gun he controlled
both thunder and lightning.
Hernando Cortez was likewise believed to be the
returning White God as he came to Mexico in 1520.
When the coastal natives saw that he was white, a
leader among his men, and that he came in a large
ship with white sails, they ran hurriedly to their ruler
Montezuma and announced that the Great White God
had arrived.
This had a striking effect upon Montezuma. He
remembered that when he was crowned as emperor,
the priests of the Aztec cult reminded him: "This is
not your throne; it is only lent you and will one day
be returned to the One to whom it is due." (Pierre
Honore, op. cit., p. 66.)
Montezuma immediately made plans to greet Cortez
with all the respect he owed to the White God whom
his Aztec religion had taught him to expect. Precious
gifts were brought to Cortez; the riches of the realm
were opened to him. He was honored as a deity
indeed. But his treachery soon changed that, and
warfare resulted. Montezuma lost his throne and his
life. But the tradition remained.
When Captain James Cook sailed into the peaceful
waters of the Hawaaan Islands, he too was mistaken
for the White God. The natives there, like their rela-
tives in America, had long expected the second coming
of their Great White God.
Seeing Captain Cook, a white man of high com-
mand, sailing in a large ship with great white sails
such as the natives had never before seen, the naive
Hawaiians received and worshiped him as their long-
September 1969
looked-for golden-haired god Lono.
Remarkably, Captain Cook had landed during the
Makahiki Festival, the celebration that kept alive the
traditions of the White God Lono. King Kalaniopuu
welcomed him and his party, and the native priests
led him with high cqremony to the great stone trun-
cated pyramid that was Lono's temple. In amazement,
the redoubtable British explorer accepted their
obeisance, quite willing to receive any honors they
were willing to bestow upon him.
But his men were anything but angelic, and through
their depredations they brought down upon the entire
Cook party the wrath of the natives. In the battle
that ensued. Cook lost his life.
But once again— the tradition persisted.
Not only have the oft-told stories of the White God
continued through the ages, but his teachings are also
still dear to the hearts of the natives.
For years, because men went to war and often were
killed, women were the keepers of the traditions and
genealogies. They told these stories to their children
and their children's children.
One of the remarkable survivals is that recounted
in Stephen's Incidents of Travel in Central America.
The author quotes what Fuentes, chronicler of the
ancient kingdom of Guatemala and of the Toltecan
Indians, said of the origin of these people.
They were Israelites, he said, released by Moses
from the tyranny of the Pharaohs. After crossing the
Red Sea, they became idolaters because of the influ-
ence of the local peoples; and to escape the reproofs
of Moses, they strayed away. Under the leadership
of a man named Tanub, they drifted from continent
to continent until finally they came to a place they
called the Seven Caverns, a part of the kingdom of
Mexico, where they founded the city of Tula. The
story recounts that from Tanub, their leader, sprang
the families of the Tula and the Quiche.
Other traditions tell of four brothers who led their
families from far distant lands to the east, over the
oceans, to the new world where they settled and built
cities.
Popul Vuh, the sacred book of the ancient Quiche
Maya (published by the University of Oklahoma
Press ) , reveals that the early Americans believed in a
trinity of deities. They believed also in a heavenly
father and a heavenly mother, and that the Eternal
Father and his Beloved Son were the creators of
heaven and earth, The trinity are known as Caculha
Huracan, Chipi-Caculha, and Rexa-Caculha. They
were called the Heart of Heaven.
Popul Vuh also speaks of the creation as having
been accomplished by this trinity— three deities-
creators and makers of all. These early Americans,
now found to have been highly cultured in many ways,
and deeply religious, did not believe in any sexless,
formless, phantom like god. To them the trinity were
real persons, who had sex and personality. And there
was a mother in heaven.
These early Americans, as shown in this same vol-
ume, believed in a preexistence, and in a devil who
also lived in that pre-earth life where he boasted of
his brilliance and power, saying "my eyes are of silver,
bright, resplendent as precious stones, as emeralds,
my teeth shine like perfect stones, like the face of the
sky. ... So then I am the sun, I am the moon, for
all mankind."
This evil being sought to usurp the glory of God,
but failed. "His only ambition was to exalt himself
and to dominate."
The manuscript from ancient Indian sources ex-
plains that at this point "neither our first mother nor
our first father had yet been created."
There is also the story of the woman being tempted
to eat the fruit of a tree and asking, "Must I die?
Shall I be lost if I pick one of this fruit?"
The story of the great flood (Noah's) is recounted
among the early Americans and Polynesians.
Traditions in northern Mexico, principally among
the Yaqui Indians, tell of the survival of a council of
12 holy men who ministered religiously among the
people. They also tell of a form of sacrament of the
Lord's supper, wherein the natives eat and drink
sacred emblems amid signs of great sadness, in re-
membrance of their deity.
Religion was a vital part of the lives of these
ancient Americans, as it was with the Polynesians,
who, it is believed, brought their religion with them
in their migrations from America. Volumes have been
written about it.
Who was this Great White God?
As Jesus Christ ministered in mortality among the
Jews, he spoke of another body of believers— his other
sheep. (See John 10.) He promised to go to them
and minister among them. This he did— in America.
In ancient America also prophets ministered, even
as others did in Palestine, and during the same period
of time.
These western prophets wrote their sacred history,
even as did their Palestinian counterparts, and in this
manner another volume of scripture was prepared.
Known as the Book of Mormon, it tells of God's deal-
ings with ancient America, as the Bible relates the
sacred history of the Old World.
The Book of Mormon tells the facts about the
coming of the White God, an event that occurred in
America following his resurrection in Palestine. Mil-
lions of people lived in America then. Some believed
8
Improvement Era
in the coming of Christ to their land. Others scoffed.
The believers served the Lord; the scoffers followed
every evil path.
When the crucifixion took place and the earthquakes
shook Palestine, even worse quakes, tempests, and
conflagrations swept over the western hemisphere.
The Book of Mormon tells the story:
"And it came to pass in the thirty and fourth year,
in the first month, on the fourth day of the month,
there arose a great storm, such an one as never had
been known in all the land.
"And there was also a great and terrible tempest;
and there was terrible thunder, insomuch that it did
shake the whole earth as if it was about to divide
asunder.
"And there were exceeding sharp lightnings, such
as never had been known in all the land.
"And the city of Zarahemla did take fire." (3 Ne.
8:5-8.)
According to the account, the damage was immense.
Highways were broken up, cities were sunk, many
persons were slain, and the whole face of the land
was changed— all this in the space of about three
hours.
Then, ". . . it came to pass that there was thick
darkness upon all the face of the land, insomuch that
the inhabitants thereof who had not fallen could feel
the vapor of darkness," (3 Ne. 8:20.)
After this condition, which lasted for three days,
there came a voice, ". . . and all the people did hear,
and did witness of it saying:
"O ye people of these great cities which have fallen,
who are descendants of Jacob, yea, who are of the
house of Israel, how oft have I gathered you as a
hen gathereth her chickens under her wings, and have
nourished you. . . .
". . . how oft would I have gathered you as a hen
gathereth her chickens, and ye would not." (3 Ne.
10:3-5.)
Some days later, a great multitude gathered to-
gether about the temple in the land Bountiful, and
there came a voice three times:
"And behold, the third time they did understand
the voice which they heard; and it said unto them:
"Behold my Beloved Son, in whom I am well
pleased, in whom I have glorified my name— hear ye
him.
"And it came to pass, as they understood they cast
their eyes up again towards heaven; and behold, they
saw a Man descending out of heaven; and he was
clothed in a white robe; and he came down and stood
in the midst of them; and the eyes of the whole multi-
tude were turned upon him, and they durst not open
their mouths, even one to another, and wist not what
it meant, for they thought it was an angel that had
appeared unto them.
"And it came to pass that he stretched forth his
hand and spake unto the people, saying:
"Behold, I am Jesus Christ, whom the prophets
testified shall come into the world.
"And behold, I am the light and the life of the
world; and I have drunk out of that bitter cup which
the Father hath given me, and have glorified the
Father in taking upon me the sins of the world, in
the which I have suffered the will of the Father in
all things from the beginning.
"And it came to pass that when Jesus had spoken
these words the whole multitude fell to the earth; for
they remembered that it had been prophesied among
them that Christ should show himself unto them after
his ascension into heaven.
"And it came to pass that the Lord spake unto them
saying;
"Arise and come forth unto me, that ye may thrust
your hands into my side, and also that ye may feel
the prints of the nails in my hands and in my feet,
that ye may know that I am the God of Israel, and
the God of the whole earth, and have been slain for
the sins of the world.
"And it came to pass that the multitude went forth,
and thrust their hands into his side, and did feel the
prints of the nails in his hands and in his feet; and
this they did do, going forth one by one until they had
all gone forth, and did see with their eyes and did
feel vdth their hands, and did know of a surety and
did bear record, that it was he, of whom it was written
by the prophets, that should come.
"And when they had all gone forth and had wit-
nessed for themselves, they did cry out with one
accord, saying:
"Hosanna! Blessed be the name of the Most High
God! And they did fall down at the feet of Jesus,
and did worship him." (3 Ne. 11:6-17.)
In the days that followed, this same divine visitor
introduced the blessing of the bread and wine as a
sacrament; he called forth all their sick, afflicted,
lame, blind, and dumb, and healed them; he organized
an administration to teach and baptize in his name,
and he counseled these leaders and the multitudes
about his doctrine. And after many days, ". . . there
came a cloud and overshadowed the multitude that
they could not see Jesus.
"And while they were overshadowed he departed
from them, and ascended into heaven. And the disci-
ples saw and did bear record that he ascended again
into heaven." (3 Ne. 18:38-39.)
This is the true story of the Great White God.
He is Jesus the Christ, the Savior of all mankind, o
September 1969
an
It all began
when in the grade-school room
the teacher told us
what an atom was.
She said
that if you had a penny
you could put
a million atoms
on the eye
of Lincoln.
She held
a pin up
by its head
and said,
"If atoms could be counted,
then a hundred thousand atoms
could be balanced
on the point."
We lived in a basement,
which we did
till I was twelve,
and I remember
coming home from school
that night
and lying on the floor
below the small high window
on the wall.
The sun shone mellow
in the afternoon
and cast a ray
across the room
above my head.
I lay and watched
the dust descend
and dance about
within the ray.
A million specks of dust.
I followed one — one speck.
It floated
undisturbed
by weight.
The currents shifted
and it lifted
out of sight.
I wondered
on the tons of atoms
in the dust around the room.
I wondered, too,
if worlds existed
on the atoms
in the dust.
And then I ran outside
and climbed the hill behind the barn.
I looked out over house and orchard,
stretched my gaze across the valley
from the heavy granite mountains
to the lake.
I watched the sun
drop over distant hills
until I felt
the roundness
of the earth itself.
I lay
upon the hill
and looked
into the sky;
Then pressed to earth
with back and shoulders,
wondered
if the globe
that swirled with me
weren't in someone else's basement
just a speck of floating dust.
The
Rene\A^I
of the
ferth
to F^radisiacal
Glory
By Dr. Hyrum L. Andrus
• The Saints have a work they must perform in order
to prepare for the coming of Christ, who will renew
the earth to a state of paradisiacal glory. In a very
real sense, we are co-workers with the Lord in making
the necessary preparations to usher in the millennium.
God's design, the Prophet Joseph Smith wrote, is
"to bring about the millennial glory." When the Lord's
purposes are accomplished, the earth will "yield its
increase, resume its paradisean glory, and become as
the garden of the Lord." (Documentary History of the
Church, Vol. 5, p. 61. ) But if this work is not done,
the earth will be "utterly wasted" at Christ's coming.
(D&C 2:3.)
To prepare for Christ's coming, the Saints need to
establish the kingdom of God on earth, a kingdom
patriarchal in nature. Wives and husbands need to be
sealed to each other, children to parents, and genera-
tion to generation. Having established this divine
society among the living, the sealing line will need to
eventually extend back to Adam.^
The divine family order had its origin in heaven
before the time of Adam. Abraham wrote: ". . . it
came down from the fathers, from the beginning of
time, yea, even from the beginning, or before the
foundations of the earth. . . ." Eventually, when this
order is built up among the faithful, some of the glory
of the celestial family to be experienced throughout
eternity will be reflected in the patriarchal order on
earth.- Israel will have been gathered and Zion will
have been established according to the pattern of the
divine patriarchal order, and the earth will then be
"renewed and receive its paradisiacal glory." (Article
of Faith 10. )
The fact that the earth will be renewed to a para-
disiacal state of glory implies that it was once in such
a state. In order to understand this renewal, we must
understand that before the fall, Adam lived in the
presence of God with no veil between him and his
maker. All things were in a state quite different from
our present order of life. And except for the fall of
Adam, "all things" that were created would have re-
mained forever in the same state in which they were
after the creation. (See 2 Ne. 2:22.)
But all this was changed by the fall. God's glory
was withdrawn, and life was reorganized on a temporal
plane. (See D&C 29:31-32; 77:6.)
Dr. Hyrum L. Andrus, first counselor in the BYU Tenth
Stake presidency, is professor of modern scripture at
Brigham Young University, author of Church books, and
recipient of BYU's Karl G. Maeser Research Award.
September 1969
11
Joseph Smith stressed, however, that Adam's "trans-
gression did not deprive him of the previous knowl-
edge with which he was endowed relative to the
existence and glory of his Creator. . . ." {Lectures on
Faith, 2:19.)
Think for a moment what this means. Even though
he fell, Adam remembered life in his former para-
disiacal state. What, then, did it mean to Adam when
the Lord said: ". . . as thou hast fallen thou mayest
be redeemed, and all mankind, even as many as will"?
(Moses 5:9.) What was redemption if not to be
brought back, eventually, to a state of glory similar
to that from which Adam fell?
After the fall, Adam desired to regain the presence
of God with his posterity who would obey the gospel,
and to see the earth redeemed to a state of glory. But
to achieve these objectives, he and his righteous
children had to be organized into a divine family order
patterned after celestial society. He therefore called
the patriarchs who had been ordained among his
descendants, with his righteous posterity, to the valley
of Adam-ondi-Ahman. Presumably, Adam was con-
cerned at this time with the organization of his righ-
teous children into the divine patriarchal order. He
also blessed them, Joseph Smith explained, because
"he wanted to bring them into the presence of God."
(DHC, Vol. 3, p. 388.)
This desire was shared by other great patriarchs and
prophets. "In the first ages of the world . . . there
were Eliases raised up who tried to restore these very
glories," the Prophet Joseph declared, "but did not
obtain them." Later, Moses "sought to bring the
children of Israel into the presence of God, through
the power of the Priesthood, but he could not." ( Ibid.
In regard to the effort of Moses, see D&C 84:19-24.)
Though these ancient patriarchs and prophets
failed to realize their desire, the Prophet Joseph Smith
explained that "they prophesied of a day when this
glory would be revealed," and he indicated that it
would be in "the dispensation of the fullness of times,
when God would gather together all things in one."
(DHC, Vol. 3, p. 388.) This gathering includes the
gathering of the Saints into the divine patriarchal
order. When this is done, Adam's desire will be real-
ized. Christ will come, and the earth will be renewed
to a paradisiacal state of glory.
Joseph Smith, in speaking of the obligation that the
Saints have of building the divine patriarchal order,
said of our righteous dead: "We cannot be made per-
fect without them, nor they without us." ( Ibid., p. 389. )
Again he explained: "It is necessary that those who
are going before and those who come after us should
have salvation in common with us; and thus hath
God made it obHgatory upon man." {DHC. Vol. 6.
p. 313.)
The Prophet taught that the final judgments inci-
dent to Christ's coming will not be poured out upon
the wicked until the divine patriarchal order is estab-
lished. Before that time the Saints will receive the
sealing ordinances in the house of the Lord, "thereby
making their calling and election sure." ( DHC, Vol. 5,
p. 530.) The spirit of Elijah will be manifested to
build up the (divine patriarchal) kingdom and place
"the seals of the Melchizedek Priesthood upon the
house of Israel." In this way all things are to be made
ready. "Then," he concluded, "Messiah comes to His
Temple, which is last of all." {DHC, Vol. 6, p. 254.
This will be a preliminary appearance of Christ among
the Saints before he comes in glory in the clouds of
heaven. )
When Jesus comes, it will be to reign on earth as
King of kings and Lord of lords through the instru-
mentality of the divine patriarchal order. ". . . we
calculate to give the Elders of Israel their washings
and anointings, and attend to those last and more im-
pressive ordinances, without which we cannot obtain
celestial thrones," Joseph Smith stressed. He therefore
urged the Saints to build the Nauvoo Temple so that
righteous men could "receive their endowments and
be made kings and priests unto the Most High God."
(DHC, Vol. 6, p. 319.)
But this is not all. By establishing the divine patri-
archal order, the Saints will prepare for Christ's
coming to renew the earth to a paradisiacal state
similar to that which prevailed before Adam's fall.
"When these things are done," Joseph Smith stressed,
as he spoke of the work to be accomplished, "the Son
of Man will descend." Speaking of the millennial
conditions that will then prevail, he added: "We may
[then] come to an innumerable company of angels,
have communion with and receive instruction from
them." {DHC, Vol. 3, p. 389.)
The Lord has revealed some of the transformations
that will take place when the patriarchal order is estab-
lished and Jesus comes in glory. The power of Christ's
glory will consume the wicked and make all things
that remain new. (See D&C 101:23-25.) The earth
will be transfigured according to the pattern that
was shown to Peter, James, and John upon the Mount
of Transfiguration.^ God's "knowledge and glory" will
"dwell upon all the earth." (D&C 101:25.) Revelations
state that the earth will be "clothed with the glory of
her God," and that Christ's glory will be upon his
people. (See D&C 45:59; 84:101.) The enmity of man
and of all flesh will cease. Because the fruits of the
Holy Spirit— such as love, peace, and joy— are so abun-
12
Improvement Era
dantly manifested, peace and tranquility will abound.
(D&C 101:26; Isa. 11:6-9.) The spiritual union be-
tween man and God will be perfected to the point that
"whatsoever any man shall ask, it shall be given . . .
him." (D&C 101:27.) Even before man calls, God will
answer; and as man is speaking, God will hear. (Isa.
65:24.)
Several factors will make it so that Satan will not
have power to tempt any man. For instance, all
"corruptible things" will be consumed. The truth and
light of Christ's glory will be manifested and spread
abroad. Faith will increase, and righteousness will be
established. Because of these and other reasons, the
Lord will bind Satan during the thousand years.^
Meanwhile, the faithful Saints will receive the renewed
earth for an inheritance. They will "multiply and wax
strong," and their children will grow up without sin
unto salvation. (D&C 45:58.) Since the corruptible
things that cause man's physical body to deteriorate
will have been largely destroyed, there will be no
death, except that there will be a rapid change from
the millennial state to that of the resurrection. (See
D&C 101:24-25,30-31.)
Finally, great knowledge will be revealed concern-
ing the creation of the earth and the purposes of the
creation, the history of all nations and peoples, laws,
revolutions, and glories of the several spheres in the
universe. But more important, the earth will "be full of
the knowledge of the Lord, as the waters cover the
sea. ^
From the indication of the scriptures, the millennium
will be a glorious age in which great blessings of both
spiritual and temporal nature will be given to man.
The work of preparing for that great day, the Prophet
Joseph Smith declared, is "a work that God and angels
have contemplated with delight for generations past;
that fired the souls of the ancient patriarchs and
prophets." It is a work that "is destined to bring about
the destruction of the powers of darkness, the renova-
tion of the earth, the glory of God, and the salvation
of the human family." {DEC, Vol. 4, p. 610.) This is
the work that the Saints are engaged in as they strive
faithfully to build up the divine patriarchal order on
earth and to sanctify themselves in preparation for the
coming of the Lord. O
FOOTNOTES
^Joseph Smith taught that Adam cannot receive a fullness of glory until
this family order is perfected and presented to Christ, who will present
"the kingdom to the Father, which shall be at the end of the last dis-
pensation." {DEC, Vol. 4, p. 209.)
2In speaking of the doctrine of election in the flesh, Paul wrote that
Israel has a legal claim to "the glory" of God. (See Rom. 9:4; also DHC,
Vol. 4, pp. 359-60, where Joseph Smith discusses this passage.) That is,
when Israel is organized according to the law of God, she has a claim
to the glory of the celestial family, being an extension of that family to
the earth. In accordance with this promise, Zion will be endowed in some
measure with the glory of God before Christ comes in the clouds of
heaven to consume the wicked and renew the earth. (See Isa. 4:5; 3 Ne.
20:22 and 21:25; D&C 45:67.)
3See D&C 63:20-21. The earth will still be a temporal sphere (D&C
77:6), but it will be transfigured by the glory that will be revealed,
somewhat as Moses was transfigured, as recorded in Moses 1:11.
*See D&C 101:23-28; 1 Ne. 22:26; Rev. 20:1-3. Satan entices man
through the corruption in the flesh. See 2 Ne. 2:28-29.
5See D&C 84:98; 101:32-35; 121:28-30; 2 Ne. 30:16-18; Isa. 11:9.
A Parent's Thoughts on Education
By Evalyn M. Sandberg
There is a formal teaching that
he will receive in schools;
and many plodding years must pass
before he knows the rules.
Another kind of learning will
come automatically:
he'll get it from associates
and from some things he'll see.
I would not have him know too soon
age fails to make its wise,
or that well-veiled deception lies
behind some other eyes.
I would not have him early learn
the rushing, head-long greed
of those who seek more than their own
and leave someone in need.
As time moves swiftly on its path,
oh, world, be slow to trace
this other kind of knowledge
upon my child's fair face!
September 1969
13
A special tribute to
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14
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Born September 8, 1873, President
McKay grew to manhood in the
small farming community of Huntsville,
some 12 miles east of Ogden, Utah.
Who would know,
seeing the grass-grown road
ivind into the pebbled driveway,
The high-roofed barns,
sagging beneath the seasons' weight
of time and weather,
The trees groivn taller through the years,
thrusting from slender saplings
sturdy trunks, and leafy branches,
The rail fence warped and worn, and the small slat gate,
The rolling fields and hills,
the sturdy homes . . .
President David 0. IVIcKay on his 96th birthday
HuntsvUle
By Mabel Jones Gabbott
Illustrated by Ed Maryon
Who would know
that once a boy named David,
like Israel's king,
■walked on paths like these,
kept in such a barn his best-loved horse,
knew rain and sunshine haying in such fields,
climbed on such fences,
sivung perhaps on some such gate?
We knoiu
hov) glad once grew each small green blade of grass,
how best beloved is every board and rail,
how honored and revered this town becomes,
For here in Huntsville,
our Prophet as a lad
"grew, ivaxed strong in spirit,
filled with wisdom,
and the grace of God."
September 1969
15
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By President Alvin R. Dyer*
of the First Presidency
• If there is truly a generation gap, then the advantage
is on the side of youth, because all youth needs to do
is wait:
"The impatient young of the 1960's can hardly wait.
They will grow old too, in time, but first they will
take their turn at remaking and running the world."
( The Young, Americans, Time-Life Books, 1966. )
Looking to the future, the "now generation" will
encounter events and movements that will be astound-
ing. Their concern should be one of keeping a proper
moral and spiritual balance, and not being carried
away by popular or going things. Here is a verse that
suggests that kind of balance:
"Whatever weakens your reason, impairs the tender-
ness of your conscience, obscures your sense of God,
takes of your relish for spiritual things,
"Whatever increases the Authority of the body over
the mind— that thing is Sin—however harmless it may
seem in itself." (Sussanah Wesley.)
Man's meaning and purpose is motivated by a force
"From a baccalaureate address given at Dixie College, St. George,
Utah, June 6, 1969.
^^^3^,
Improvement Era
s^
more profound than sex or ambition. Man feels the
need of a relationship with God through adherence
to God-given principles. From this feeling come faith
and the assurance that he is not a transitive substance
that will biologically pass out of existence, but instead
is an eternal being. This truth, fully grasped, can
produce the balance of light over darkness.
The teaching of physiology and hygiene in our
public schools at the right age level and in the right
context— where proper coeducational aspects are ad-
hered to, and where the school seeks to supplement
the home and the church— can be appropriate and
proper. The teaching of physiology and hygiene is
supported by most legal codes in regard to public
school law. This is one example:
"It shall be the duty of all boards of education and
officers in charge of schools and educational institu-
tions supported in whole or in part by public funds
to make provision for systematic and regular insti^uc-
tion in physiology and hygiene, including special
reference to the effects of stimulants and narcotics
upon the human svstem." ( UtaJi Code Annotated 1953,
S3-14-14. )
It is most vital that the moral and spiritual values
of education, which have long been established and
are constantly being reinstituted, should be associated
with all teaching concerning the individual. I quote
further from the Utah Code:
"Educational Objectives— The result of two years of
volunteer service by more than one hundred com-
mittees acting under the call of a president of the
United States gives the first charter right of each
American child as 'Spiritual and Moral Training' and
the second as 'Understanding and Protection of His
Personality.' The seven cardinal objectives of education
first announced and advocated by the National Educa-
tion Association in 1918 and since accepted by edu-
cational leaders throughout the nation are health,
citizenship, vocations, worthy use of leisure, worthy
home membership, ethical character and the funda-
mental processes or tools of education. Six of these
have to do primarily with personality or character
development. It therefore becomes advisable to direct
the schools in their educational activities and to
encourage the schools to unite with community organi-
zations in such plans and procedures as will realize
these important educational objectives in the lives
of persons under eighteen years of age." (53-14-9.)
These directives regarding the body and its func-
tions are designed to provide a proper balance of
learning, in a wholesome and sensitive manner. But
they do not suggest license in promoting emotionally
injurious and embarrassing discussion of the sexual
functions of bodily organs in a coeducational setting.
While tasteful discussion of social manners and inter-
personal responsibilities with young men and women,
in mixed groups can be a wholesome experience, there
seems to be no sound educational justification for
class discussions of physiology that are developed
around stimulating visual aids depicting male and
female reproductive relationships.
Sex educators are suggesting indoctrination on this
subject from kindergarten through the twelfth grade.
This increases the tendency of precocity. The imma-
ture child is brought at once among temptations he
cannot resist because he cannot understand them. It
causes him to grow old before his time.
Precocious fruit is not good fruit. The first ripened
apples often have a worm at the core. What is worth
having must bide its time. To seize it before its time
is to pluck it prematurely.
The idea that sex education is strictly educational
and does not involve morals is a deception and does
not conform to gospel teachings and established edu-
cational standards.
It has been said that "familiar things happen and
mankind does not bother about them. It requires a
very unusual mind to undertake the analysis of the
obvious." (Evelyn Whitehead, Science and the Mod-
ern World [The Macmillan Co., 1953].)
It is in this light that I speak of spiritual and moral
training as the charter right of our youth in the school
classroom. To provide safe guidelines, these values
should be foremost, particularly in our maturation
courses of study.
Principles that harmonize with gospel standards
have been reinstituted time and time again as respon-
sible commissions appointed by U.S. Presidents have
met to give serious thought to the training of our
youth. From the Educational Policies Commission
Report of 1951 I quote the following:
"In educational terms, this value requires a school
system which, by making freely available the common
heritage of human association and human culture,
opens to every child the opportunity to grow to his
full physical, intellectual, moral, and spiritual stature.
September 1969
17
It favors those plans of school organization and in-
struction which recognize and meet the varying needs
and aspirations of individuals." ( Italics added. )
With regard to the teacher, upon whom falls the
real burden, and who reflects the extent of his or her
morals or the lack of them in his or her teachings,
the commission report has this to say:
"Since the ultimate success of a program to develop
moral and spiritual values depends largely on the
teacher, the institutions which educate teachers
should give full recognition to these values in their
curricula. These values should also receive emphasis
by in-service workshops and other developmental
programs. Personal character of an acceptable quality
to serve as an example to American youth often deter-
mines the success or failure of a teacher in teaching
subject matter as well as in contributing to moral
development. Character, therefore, should invariably
be an important consideration in the employment of
a teacher. The teacher education institutions should
consider character, along with scholarship and teach-
" . . . inhibition-- the
control of the impulse-- is the
first principle of civilization"
ing skills, in the selection of students, in judging the
competence of student teachers, and in the recom-
mendation of prospective teachers to boards of
education.
"School administrators, having placed an emphasis
on character in the selection process, should encourage
teachers to use initiative and imagination in the de-
velopment of their subject matter in ways which teach
moral and spiritual values." (Moral and Spiritual
Values in the Public Schools, Educational Policies
Commission, 1951, p. 55.)
And again, from the report of the President's Com-
mission on National Goals, in 1960, the following:
"The family is at the heart of society. The educa-
tional process begins and is served most deeply in
the home.
"The major domestic goals of equality and educa-
tion depend overwhelmingly on individual attitudes
and actions.
"It is the responsibility of men and women in every
walk of life to maintain the highest standards of
integrity." (Programs for Action in the Sixties, Goals
for Americans, The Report of the President's Com-
mission on National Goals, 1960, p. 22.)
Herein, it seems, is the crux of the whole matter!
In the light of these educational objectives, the idea
is presumed that physiology and hygiene, with proper
content and with proper age and group orientation in
the school classroom, and in support of teachings in
the home, may be pursued with dignity when asso-
ciated with moral and spiritual values.
The sexual impulse should be played down. It is
strong enough without encouragement. "We have
blown it up with a thousand forms in incitation, ad-
vertisement, emphasis and display, and have armed it
with the doctrine that inhibition is dangerous, whereas
inhibition— the control of impulse— is the first principle
of civilization." (Will Durant, "Man Is Wiser Than
Any Man," Readers Digest, November 1968, p. 86.
Italics added. )
But certain sex educators claim that a new defini-
tion is needed for the meaning of morals, and this
relativistic movement has led to what is now called
the new morality. Anything that is new should be
compared with the old when one attempts a justifica-
tion of a changed definition. Perhaps the following
comparisons will help us to understand what is meant
when reference is made to a new morality:
The Old Morality
"Thou shalt not commit
adultery; and he that
committeth adultery, and
repenteth not, shall be
cast out." (D&C 42:24.)
"And verily I say unto
you, as I have said before,
he that looketh on a
woman to lust after her,
or if any shall commit
adultery in their hearts,
they shall not have the
Spirit, but shall deny the
faith and shall fear."
(D&C 63:16.)
"Be not deceived: nei-
ther fornicators, nor idol-
aters, nor adulterers, nor
effeminate, nor abusers of
themselves with man-
kind, . . . shall inherit the
kingdom of God." ( 1 Cor.
6:9-10.)
The New Morality
Speaking of infidelity
or adultery, a modem sex
educator makes this com-
ment:
"Infidelity, extramarital
affairs, aren't true adven-
tures; the roles played in
casual sex are stilted and
soporific. Within the well-
stabilized, committed
marriage, a few extra-
marital episodes won't
alter the tapestry, but I
don't believe any mar-
riage can withstand the
erosion of repeated infi-
delities." ( Coronet, May
1969, p. 17.)
Supposedly the relativ-
istic category is modern
and, according to schol-
ars, is of the new morality.
According to definitions
in this category, a moral-
ity of consequences is
18
Improvement Era
1. CHERISHED EXPERIENCES
from the writings of President David 0.
McKay Compiled by Clare Middlemiss
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by David 0. McKay
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3. HIGHLIGHTS IN THE LIFE OF
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by Jeanette McKay Morrell
Precious moments from the boyhood,
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September 1969
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Sept. 1969 Era I9
"Flee also youthful
lusts: but follow righ-
teousness, faith, charity,
peace." (2 Tim. 2:22.)
"Wherefore God also
gave them up to unclean-
ness through the lusts of
their own hearts, to dis-
honour their own bodies
between themselves."
(Rom. 1:24.)
created, whereby sexual
acts are judged according
to their effects.
Sex acts under this sys-
tem are right or wrong
only in terms of scientifi-
cally measurable conse-
quences. (SIECUS [Sex
Information and Educa-
tion Council of the Unit-
ed States] Study Guide
No. 9, p. 9.)
A third category, which
is identified as the hedo-
nistic position, is charac-
terized by devotion to
pleasure as a way of life.
"It creates ... a morality
of indulgence" which the
sex educators argue can
be a responsible indul-
gence. ( SIECUS Study
Guide No. 9, p. 10. )
These "old morality" statements are referred to by
our modern sex education teachers as being in an
absolutistic category— or a position of a morality of
commandment. (SIECUS Study Guide No. 9, p. 8.)
But let it be remembered that the morality of com-
mandment spoken of emanates from God, the source
of all intelligence, and is a positive divine guideline
to salvation, being fully and completely oriented to
truth, which is eternal.
In my April 1969 general conference talk I made
this summation concerning sensitivity training, which
I refer to again, because of the widespread modern-
day use of this training:
". . . sensitivity training teaching methods, tvhen
abusively used, not only break down barriers of pri-
vacy, but also provide the techniques for mass, rather
than personal, decision. This tends to destroy the
agency of man and is therefore evil in concept." ( Era,
June 1969, p. 41. Italics added. )
Let me differentiate between training and therapy.
Training is a learning process designed to help normal,
healthy participants develop new skills and more
effective behavior patterns. Therapy is a process of
helping persons with emotional disturbances to reduce
those disturbances that are preventing them from
effectively determining their own action. Groups can
be used for training or for therapy purposes. Some
group methods that may be appropriate for therapy
are not necessarily consistent with training goals.
Authorities generally agree that from training
groups comes the here-and-now aspect, and they do
not deal in the privacies of one's past behavior.
Thus, in a training group, there should be no con-
fession of problems or personal difficulties one has
had in his past. The emphasis should be on looking
at how effective a person's behavior is in working
in the group. Exposures of past difficulties or problems
of a private nature have no place in group training.
Men with experience have long recognized that
groups are indispensable to society and serve many
worthwhile functions. It should be equally apparent
that groups are not designed to be ends in themselves,
but are means to serving the individual. The primary
function of any worthy group, be it the family or some
other organized unit, is to invite and sustain self-
determination in the individual. Coercion is an outlaw
in any group training. A well-organized training group
should have the element of helping group members
resist the tyranny of group coercion.
The use of individual confession of past behavior
with a feedback to a group is an exploitation of the
rights of the individual. Its use only tends to increase
the peril of such situations to create the tyranny of
coercion, and is contrary to gospel teachings concern-
ing the law of agency. This principle is also recognized
by the Education Policies Commission, which has
said:
"The inherent worth of every human being is basic
in the teachings of Christianity and of many other
great religions. The individual personality can acquire
a capacity for moral judgments and a sense of moral
responsibility. This doctrine sharply challenges every
form of oppression. It implies that each human being
should have every possible opportunity to achieve by
his own efforts a feeling of security and competence
in dealing with the problems arising in daily life."
(Moral and Spiritual Values in the Public Schools,
Educational Policies Commission, 1951, p. 55.)
Deviations in sensitivity training often occur when
the teacher seeks to impose himself, rather than the
subject material. This, aside from its implications, is
a mark of teaching failure.
Processes in coercive control of human behavior
can lead to loss of agency. This particular type of
group training, which is actually an attempt at therapy,
tends to break down self-reliance, and places decisions
for the individual upon the group or mass. Self-
reliance is a needed attribute to development of
qualities of good stemming from free will and choice.
Any situation that could coerce the individual to
make decisions would have no true foundation. In
this, as the Lord explained to the Prophet Joseph
20
Improvement Era
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2. THE DISCOURSES OF WILFORD WOODRUFF
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5. Vol. 1 - $4.50
6. Vol. 2 - $4.50
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DOCTRINES OF SALVATION
Sermons and Writings of Joseph Fielding Smith
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September 1969
21
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1
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22
To Fathers
By Gay N. Blanchard
It is hard to let a child go,
A beloved child, one close to the
heart.
It is hard, knowing his weakness
And ivhere he might fall,
To sever the tie
That keeps him in the security
of your eye.
So God, our Father,
Coidd not let us go from him
Until he had made sure
That someone,
An extension of himself,
Woidd love and care.
He knew we needed
Someone to make real
The prayers sent up to him
For shelter, raiment, food;
Someone to help make good
His hopes for us.
To help us keep in memory heav-
en's home;
And by persuasion,
patience,
kindness,
self-controlled example
Prepare us to return in safety
there.
He gave this precious steward-
ship
To fathers.
Still according to his righteous-
ness, they have free choice;
And those tvho dare accept the
challenge
To be his agents, our protectors,
here on earth
Are in training, surely,
Someday to he gods.
Improvement Era
Smith, one may have something bestowed upon him
by compulsion, but he could not truly receive it, as
it would not be his possession.
"For what doth it profit a man if a gift is bestowed
upon him, and he receive not the gift? Behold, he
rejoices not in that which is given unto him, neither
rejoices in him who is the giver of the gift." (D&C
88:33.)
You will notice that he cannot rejoice or use that
which is conferred upon him because, having been
forced upon him, it is not his possession. You may
observe, by reading further from this revelation, the
eternal nature of this law.
By divine decree the individual becomes like unto
a God when through personal volition he comes to
know good from evil. (See Gen. 3:22.)
Dr. Carl Jung, noted scientist of the mind, makes
a contributing statement to the need of self-reliance
and personal motivation, or self-direction, with these
words :
"It always has been and still is the great question
how to get the ordinary human to the point where
he can make up his own mind to draw the right
conclusion and do the right thing, or how to make him
listen at all. His moral and mental inertia and his
notorious prejudices are the most serious obstacles to
any moral or spiritual renaissance." (Cited by Dr.
James R. Hine, in Alvin R. Dyer, Who Am I? [Deseret
Book Company, 1966], p. 24.)
I believe it important, from a gospel viewpoint, to
understand the evil principle of unrighteous dominion
or compulsion, which can be exercised upon the souls
of men, as compared with righteous dominion and
agency. In order to do this, let us refer back to the
primeval period, concerning which we are fortunate
to have revealed information from the Lord.
The center of the preexistent controversy concerned
Lucifer or Satan, a son of the morning, who came
before the council of heaven and proposed a plan of
redemption from the spiritual death of mortal exis-
tence. He proposed that the law of agency be
discarded, thereby eliminating personal volitions of
obedience or disobedience, and the need for a knowl-
edge of good and evil.
As evidenced by a revelation from the Lord to
Moses, we learn that this was a proposal whereby
Lucifer sought to aggrandize himself by receiving the
glory of the Father, and thus become the redeemer:
"And I, the Lord God, spake unto Moses, saying:
That Satan, whom thou hast commanded in the name
of mine Only Begotten, is the same which was from
the beginning, and he came before me, saying— Behold,
here am I, send me, I will be thy son, and I will
redeem all mankind, that one soul shall not be lost,
and surely I will do it; wherefore give me thine
honor." (Moses 4:1.)
The very nature of Lucifer's plan of coercion or
compulsion would be contrary to divine law, which
irrefutably establishes the fact that all acquisitions of
life have their beginning in personal and individual
choice. And even though God knew that some of
his children born in mortality would not measure up
and would, through willful wrong choices between
good and evil and through disobedience to eternal
laws of righteousness, eventually after mortal existence
be assigned to realms not in his presence, still, he also
knew that the only chance of spiritual redemption
for any of his children would come from the applica-
tion of the law of agency, as he explained to Moses:
"Wherefore, because that Satan rebelled against me,
and sought to destroy the agency of man, which I,
the Lord God, had given him, and also, that I should
give unto him mine own power; by the power of mine
Only Begotten, I caused that he should be cast down."
(Moses 4:3.)
The nature of the proposal made by Lucifer would
make of man a thing to be acted upon with a complete
loss of willful and personal decision, which would be
contrary to the true principle, as explained by the
prophet Lehi:
". . . they have become free forever, knowing good
from evil; to act for themselves and not to be acted
upon. ..." (2 Ne. 2:26.)
Concerning this principle, the Prophet Joseph Smith
stated: "The contention in the pre-mortal existence
was due to the fact that there would be certain souls
that would not be saved, whereas the devil, or Luci-
fer, said he could save them all." ( Times and Seasons,
Vol. 5, p. 616. )
This proposal, involving the surrendering of the law
of agency, was rejected; and the plan advocated by
the Firstborn Son of God, that the law of agency
would continue in mortality, was accepted.
It is not difficult to recognize that in Lucifer's plan
the element of compulsion or mass coercion upon the
individual would be placed in effect without any
recognition of values, good or evil, right or wrong,
and therefore would be devoid of any moral conse-
quence.
From the same revealed information, the Lord ex-
plained why Lucifer— or Satan, as he was then called
for proposing such a plan— was expelled from the
presence of God, never to return.
The plan that was accepted provided that man
would have the right of agency as he would be con-
fronted with opposites in mortality, and that with self-
direction he could rise above all. "This would make
certain his understanding of the difference between
September 1969
23
laws which would elevate and insure further progres-
sion, and the opposite which would bring about a
retrogression. By choosing right over wrong, man
would thus take unto himself the power which comes
from volitional decision. In this manner he becomes
like unto the Gods who have attained perfection by
constant right decision through the power of agency."
(Dyer, op. cit., p. 141.)
From the following revelation we learn that to
exercise compulsion or unrighteous dominion over an
individual in any degree is to be denied the power
that leads men into all truth. This has a specific
reference to the priesthood, but the same principle
applies to anyone who exercises or uses conditions
of compulsion:
". . . when we undertake to cover our sins, or to
gratify our pride, our vain ambition, or to exercise
control or dominion or compulsion upon the souls of
the children of men, in any degree of unrighteousness,
behold, the heavens withdraw themselves; the Spirit
"Another principle that appears
to be most often violated
in so-called training groups
is that of confession"
of the Lord is grieved; and when it is withdrawn.
Amen to the priesthood or the authority of that man.
"Behold, ere he is aware, he is left unto himself, to
kick against the pricks, to persecute the saints, and
to fight against God." (D&G 121:37-38.)
"Howbeit when he, the Spirit of truth, is come, he
will guide you into all truth: for he shall not speak
of himself; but whatsoever he shall hear, that shall
he speak: and he will shew you things to come."
(John 16:13.)
It is not difficult to identify, on the basis of this
eternal law, the ill effects that can be caused by the
abusive and unwarranted use of coercion in group
behavior techniques.
Another principle of the gospel that appears to be
most often violated in so-called training groups is that
of confession. Concerning personal confession of past
behavior, the Lord, speaking of the manner in which
confessions are to be made, gives this instruction:
"And if thy brother or sister offend thee, thou shalt
take him or her between him or her and thee alone;
and if he or she confess thou shalt be reconciled."
(D&C 42:88.)
"And if thy brother or sister offend many, he or she
shall be chastened before many.
"And if any one offend openly, he or she shall be
rebuked openly, that he or she may be ashamed. And
if he or she confess not, he or she shall be delivered
up unto the law of God.
"If any shall offend in secret, he or she shall be
rebuked in secret, that he or she may have opportunity
to confess in secret to him or her whom he or she
has offended, and to God, that the church may not
speak reproachfuUv of him or her." ('D&C 42:90-92.)
A member of the Church who has committed a
serious transgression should confess the same to his
or her spiritual leader, the bishop.
It is to be observed that in each condition referred
to, the confession is to come willingly through a self-
directed method, from within the person. This is a
principle, according to the Lord, by which we shall
be governed.
Brigham Young, speaking no doubt in the spirit of
this revelation on confession, said:
"li I am. faulty towards my God, I will keep my
faults from the people as long as I can. Is there any
good reason for this? There is. Were I to relate here
to you my private faults from day to day, it xoould not
only do you no good, hut it would injure you . . .
and it would weaken and not strengthen either the
speaker or the hearer, and would give the enemy more
power. ... I pray the Lord Almighty to so preserve
me that you cannot find fault with me righteously.
Do you not desire the same?
"I have my weakness, and you have yours; but if I
am inclined to do that which is wrong, I will not make
my wrong a means of leading others astray. ... I
belie^'e in coming out and being plain and honest with
that which should be made public, and in keeping to
yourselves that which should be kept. If you have
your weaknesses, keep them hid from your brethren
as much as you can. You never hear me ask the people
to tell their follies. ... If you have sinned against the
people, confess to them. If you have sinned against
a family or a neighborhood, go to them and confess.
If you have sinned against your Ward, confess to
your Ward. If you have sinned against one individual,
take that person hy yourselves and make your con-
fession to him. And if you have sinned against your
God, or against yourselves, confess to God, and keep
the matter to yourselves, for I do not want to know
anything about it. . . .
"We wish to see people honestly confess as they
should and what they should." (Journal of Discourses,
Vol. 8, pp. 361-62. Italics added.)
With regard to the principle of the agency of man,
there keep running through my mind these verses
24
Improvement Era
that we have used in the mission field:
"Know this, that every soul is free
To choose his life and what he'll be,
For this eternal truth is given
That God will force no man to heav'n.
"He'll call, persuade, direct aright.
And bless him with wisdom, love and light.
In nameless ways be good and kind,
But never force the human mind.
"Freedom and reason make us men;
Take these away, what are we then?
Mere animals, and just as well
The beasts may think of heav'n or hell."
—William C. Gregg, Hymns, No. 90
We see, in the divine wisdom of God, the effects
of the eternal laws of personal redemption as brought
to the beclouded consciousness of man by the power
and administration of the Holy Ghost. Each law is
correlated to bring about the change needed to pre-
pare man for his place in eternity. The innate recog-
nition of the divine leads to faith in God and in life.
This awakening light reveals unto man himself his
own condition and the need of change— the need to
repent of such wrong-doings with which he is beset,
so that he can continue in the way of peace, power,
and further enlightenment. But the overt act of man
to accomplish this requires decision, and decision is
an act of agency; thus, we observe the correlation of
the laws of faith and repentance with agency. It is
in this self-directed process that acquisition of a prin-
ciple becomes effective. Any other method produces
a false possession of a gift that cannot be had.
Never in all of man's human endeavor does he rep-
resent the principle of law of agency more effectively
than when he is in the process of repentance. There
is no experience in the earth-life existence of man
when man will glorify God the Father and his Only-
Begotten Son more, or when he will fulfill a basic
purpose of his mortal sojourn, than when he exercises
his own volition to overcome wrong. While he be-
comes like unto God, "to know good from evil," he
becomes a god when he consistently, through self-
direction, incorporates the good and casts aside the
evil. To deprive man of this privilege would be to
deny him his potential. To impose it upon him by
force would be ineffectual.
I have referred to some abuses that have crept into
sensitivity training, the nature of which is acknowl-
edged by the National Training Laboratories, the
pioneer in group dynamic research and the founders
of the idea of laboratory training process. This orga-
nization is extremely concerned witli the abuses that
are now cropping up in the name of sensitivity training.
There can be no doubt that if these abuses are avoided
there are definite areas of good that can be accom-
plished in legitimate group training.
Before concluding my remarks, I offer these sug-
gestions to our Latter-day Saint educators, concerning
whom it is hoped that an ever increasing number will
go forth from our Church-oriented schools and insti-
Never does man represent
the law of agency nnore effectively
than when he is in the
process of repentance"
tutes to leaven the educational atmosphere wherever
they may teach. Of these, the Church is indeed for-
tunate to have so many who are outstanding in the
fields of teaching, research, and administration in
many of the great universities and colleges throughout
the land. In the light of deceptive objectives found
in modern trends in particular areas, we look with
constant hope that these men and women, representa-
tive of the Church, will a'chieve and keep a proper
balance with gospel orientation constantly in view,
especially in fields of sociology, maturation, and group
training.
Possessed with a background of knowledge in the
revealed truths of the restored gospel, they stand on
the front line, and, if they will see it, they have a
peculiar and unlimited opportunity of leadership so
much needed in this time of value crisis. The chal-
lenge is before them to magnify their priesthood in
upholding moral and spiritual values. This feffort calls
for perpetual adjustment and reevaluation of certain
concepts in the fields they have chosen to follow.
Their response to this challenge will have a far-reach-
ing effect and will be recognized in more places than
they have perhaps thought possible.
In conclusion, may I again refer to the spiritual
fact that the Lord has told us to live by the pattern
of gospel laws. Said he: "And again, I will give unto
you a pattern in all things, that ye may not be de-
ceived; for Satan is abroad in the land, and he goetli
forth deceiving the nations." (D&C 52:14.)
I bear testimony that if we will keep our place
secure in the kingdom of God, if we are to safeguard
our lives against the evils of the day, we must walk
in paths of righteousness in whatever field we choose
to follow and keep close to that way of life found
in the pattern of the gospel. O
September 1969
25
Psychologists Honor
BYU Graduate Student
Gary Schwendiman,
a doctoral candidate at
Brigham Young University,
has been named by
the American Psychological
Association as one
of ten outstanding young
psychologists in the
United States and Canada.
The honor includes
attendance at the two-week
international Congress
of Psychology in London.
Carnegie Hero
Medal Awarded
Russell L Beck,
deceased member of the
Lakewood (California)
Fourth Ward, has been
awarded posthumously the
Carnegie Hero Medal.
The award, which also carries
a two-year $50 a month
stipend, was awarded
for Brother Beck's
efforts to save a worker
who had succumbed to
fumes in a gas-filled
manhole. Brother Beck
was active in work
with the youth in the
Church.
Tabernacle Choir Sings in San Diego
An estimated 30,000 persons
recently filled the new San Diego,
California, Stadium to hear the Tabernacle
Choir sing a "Happy Birthday Salute"
concert in honor of San Diego's
200th anniversary this year.
The event was widely heralded by
press and public alike.
Californian Named
Outstanding Educator
Richard L. Hanna, ward
clerk of the Huntington
Beach (California)
Fourth Ward, has been
selected by the California
Junior Chamber of
Commerce as one of
the ten outstanding young
educators in the state.
Brother Hanna, an
elementary school teacher,
is co-author of a
science test series for junior
high school students.
Education Association
Secretary Appointed
Elmer S. Crowley of the
Rock Creek (Maryland)
Ward has been
named executive secretary
of the National Council
of State Education
Associations, with
headquarters in Washington,
D.C. Formerly head of
the Idaho Education
Association, Brother Crowley
has been administrative
director of the national
organization.
Hill Cumorah Pageant Presented
The annual Hill Cumorah Pageant in western New York
was again staged this year to approximately 100,000
viewers during a six-day run. This year's presentation
was marked by a widened seating area, removal
of some trees to give greater visibility, addition of electrically
operated water curtains, a new sound and lighting
system, and a new 100-seat theater for the
visitor's center. The pageant is one of the major
religious pageants in North America.
26
Improvement Era
LDS Scene
i^''
Wli
aim
All-Church Tennis Champions
The all-Church tennis
championship tournament
was recently held in Salt Lake City
Some 300 natters from Hawaii to
Great Britain competed for 50 title
trophies in 34 divisions.
Top awards went to Joseph Cowley,
men's ranked singles,
and Janice Stevens, women's
ranked singles.
The four-day event was held
at Salt Lake City's Liberty Park.
September 1969
A NEW BOOKCLUB!
A BOOKCLUB TO
REPRESENT BOOKS FROM
CHOOSE ONE FREE
BOOK -
OUR GIFT TO YOU
FOR JOINING!!
NAim
A. Ancient Apostles B. The Nauvoo Temple C. Gospel & Man's
by Pres. McKay by Cecil McGavin Relationship to Diety
BECOME A
CHARTER MEMBER
BY PURCHASING
A BOOK . . .
1. Highlights in
the Life of President
McKay $4.95
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Story - Mary
Parrish $6.95
3. Doctrines
Covenants Speaks
Roy Doxey $5.95
4. Science and
Mormonism
Cook & Cook $5.95
5. LDS Family
Blaine Porter $4.95
6. Essentials in Ch.
History - Joseph
Fielding Smith $5.95
7. Discourses of
Brigham Young
Widtsoe $4.95
Bks.by John Hawkes:
8. 4 Hr. Book of Mor-
mon Digest $1.95
9. 2 Hr. New Testa-
ment Digest $1.95
10. Scripture Cards
{325 cards) $2.50
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Please enroll me as a charter member and send me my FREE BOOK as circled:
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27
It was still morning— maybe near noon, as I was
hungry— but here deep in the Hawaii Temple my
timing (but not my direction) was off from being
across the world from Taiwan. I needed orienting.
The clock's hands might as well join. I sat confirming
for the dead, and as I faced northwest toward Taipei
I thought, you don't say the word death heedlessly.
Baptizing for the passed-beyond ones is better.
I opened my eyes a little. My white pants and shirt
clung. They were a good fitting, because I went for
fittings three times and the tailor thought I would
never finish, but these had to be perfect. A man
doesn't fly to Hawaii every day, to marry and work
in the temple, to receive his endowments. Meimei,
my wife, tailored our rice-white robes. I felt like a
pioneer, with the 39 others who came. With these
officials and bankers and rice farmers and shoe cutters
we had set our faces east, and we flew bravely out of
my loved Taiwan, our trip on the front page of the
Mandarin Daily News. Some of us took American
names. On our way we ate at a Tokyo restaurant
surrounded by pink-blossomed cherry trees. I can
never remember if those are Chinese or Japanese
cherry trees.
So at the font's edge I waited for the next name's
confirmation. It was a beautiful name. It was our
own— a Chinese name we researched and found of
Meimei's ancestors: Hang Chung Jen— not just the
passed-on, but the Chinese passed-on. Not strangers.
When we had arrived, the temple glowed in the
mandarin sun white-hot at us, a pearl in a lotus, a
touchstone where heaven and earth, Yang and Yin,
converged willingly. I said to her, "A first-class
temple."
It was a common ground for the living, the wax-
ing, the younging, creative enough to synthesize their
living and religion and have fun at it. I had my
Psalms with me— the first part of the Bible I ever read.
Religious white did not mean mourning here. I liked
the landscaping's economy of balance. This was color.
Exciting. Heaven was smiling. We, I thought, have
come a long way. And much waiting.
Last winter at the New Year of the Monkey I went
back to Taroko Gorge at East Taiwan (where I worked
a summer ago paving and driving a patch truck for
Taiwan Cement) with Meimei to ask, after grievous
rehearsal (being a novice), her to marry with me. She
took my hand and we hiked. For I knew (and she
knew too) the Church members would come to the
temple this summer, and she said yes. We have saved
money because we were graduated, I working for
her father at the corporation. I gave up a graduate
scholarship at Taiwan National for an equal one in
Utah, and we spent the spring getting our visa details
done.
There was the moon at Taroko, gauze-covered
before the rains, and a jet cutting across like a spider,
leaving one thread going east over the gorge. And I
was fearing and trembhng— a little seed of panic at
proposing and going to America and all.
We strolled across the footbridge in the high fog
in Taroko, and I was glad we wore tennis shoes and
that I was young high in the mountains. I waited for
her, helping her up. A man should be kind. And deft.
I grinned wide. "Tell me your joke, Chan," Meimei
said. Her eyes are huge like apricots. She would soon
be Hu Yen Ling, but I called her Meimei the way
sweethearts were called in China before.
"Ai ya, I'm happy."
"How now?"
"I just asked if I can give myself away to the girl
I love, and she assented."
We kept up walking. I had involved myself in her
family, and I became of her clan, Weng, at 23 and
she at 22. Now I would be a patriarch, the generations
in order, with China's best cook to wife. I would wake
in mornings beside her and reach out. And she would
be there, this existence being good. In a bright hour
I would remember loneliness as a long-ago knock at
my gate, when I was disoriented.
Coal smoke from the cold canyon air came down,
like smoke at the houses around our university in
Taipei. We heard a folk song coming out that set us
in harmony. I wondered if some chemistry would
happen upon sharing my name with Meimei and at
what moment her name changed.
The old familiar air of Taroko. I loved the sound
of the river below by the inn where we had fried rice
for lunch (not as good as Meimei's); dogs barked in
the houses above. My soul walked comfortably on
that soil with her. They were both mine. Both were
necessary. And tangible.
A man is lucky to have a wife and all. And so I
kissed her and was out of breath from hiking, and
Robert J. Morris is a Brigham Young University student
specializing in Asian studies, an interest motivated by
his mission in the Far East.
By Robert J. Morris
remembered the first kiss at college when my contact
lens fell out. Thus I meditated. So winter passed to
spring and spring to summer, and I never knew them
more beautiful or swift. Every time we were together
we would repeat again our plans for America, which
we had never seen, and we never grew weary.
We had asked my uncle to arrange the marriage
with Meimei's parents and for branch president Huang
to perform the rites. (Whenever he interviews, he asks
you what your favorite scripture is.) We initiated our
marriage there as a pre-enactment, then again in
Hawaii. Hawaii was a crux. We would go to the
America mainland for living and graduate study in
Utah. We planned in ambition, like many of our
friends who emigrated to be like their friends. The
thought of going all the way to America thrilled me
at first to be with the Church firsthand. Yes, Taroko
was pretty, like the Pali and Waikiki, really the only
place in Taiwan that looked like the Chinese paintings
you see from older dynasties. But I missed our island,
and at the temple I began to doubt the propriety of
home's having a new name.
My confirming fini,shed, I stepped again into the
warm font, and my white clothes rippled. I and my
branch president bowed slightly and smiled. The font
walls were watermarked. He said, "What is your
favorite scripture?"
I said, "Mosiah, eighteen chapter, thirty verse."
Another 40 names for the passed-beyond ones, per-
fecting this day their candidacy as beginners in the
Church, rebirthing, and I felt a little hungry, so it
must be noon.
Everyone in that baptistry was Chinese. Everybody.
The water glittered against my waist. The record
keepers called the name of a passed-on person, a
Chinese, and I felt an ancestral anxiety of my own.
Someday I could stand here for my long silent parents.
Waiting was over, and everything in bounds and
oriented for me. I was more complete as a man; as
the Tao says, my Yang maleness was whole and
smoothed by the gentle occupations of Meimei's
feminine Yin, as of old, a consummate and organic
whole with her ancestors. Myself before Meimei knew
loneliness as a deep cave.
I yearn sometimes to know my genealogy too, and
perhaps that was drawing mc eastward from Hawaii.
A man needs a legitimate knowledge of his birthright,
not .shreds. I was an orphan at five. Maybe thinking
of all those new names and faces in Utah scared me
a litde.
But it was in my high school days I began to have
friends of the Mormon Christian people, who men-
tioned that I was the son of a Father of spirits— a son
of heaven. I asked them to tell me more about this
Father, and Joseph Smith's short sections in the Doc-
trine and Covenants captivated me. A man wants a
God to be somewhere and somebody. Ai ya, time
flies like an arrow. I paid a tenth and stopped tea.
And meditated a new light. My uncle told me you
are a young one, and faithlessness is not becoming a
man. When you exchange innocence for faith and
choose a religion, even as you will choose a wife, so
you will not relinquish your Chineseness; whatever
you be, be a good one, and it was no reprimand so I
did not fear.
In my uncle's guest room was some writing; The
Son Who Travels Ten Thousand Li Should Reflect
That There Is Still a Home. I and Meimei had the
best of one world. So that is how we married and did
temple work afterward. And we called our joy the
first day.
For the fortieth name again the soft water now
covered me, and sound changed pitch. I remembered
my own baptism. I felt innocent and plain, as now.
I looked up through the water at the rippling ceiling
a moment. To have a father is good. To be a father
is good, and to organize a family in your name.
I felt something like an iron rod, akin to religious
burnings, through my middle, as I came up. It would
be good to take that feeling back to Taiwan. We will
have our sons at home and not scattered abroad.
That is restitution enough. A man holds the priest-
hood. And each man begets his own race. As the
sage kings Yao and Shun initiated the common enter-
prise of my people, so we venerate them because that
cause is our most primal and proprietous duty to them
as cultural ancestors and founders.
Going back to the island, we would gain face— a
prerogative I now shared with Meimei and owed my
sons-to-be. Our future lay behind us.
We can even squeeze in a summer semester at
Taipei, I thought. But no one ever taught me how
to be a father to sons. So that was my most immediate
school, and maybe in after years we could join our
friends abroad who were neither east nor west. For
now the temple had been a simple solution. And that
is what I told Meimei that afternoon as we packed
our white clothes. O
How True!
By Mary Colby Wilder
Though we are many
Miles apart,
A prayer can bring us
Heart to heart!
30
Improvement Era
R
egardless of how you want to accumulate
funds of approximately $2,400.00 for a
mission. First Security Bank can assist you.
Three types of savings plans are available,
together with variations or combinations to fit your
individual needs. These include:
5% per annum Short-Term Savings Certificate
with interest credited to a Passbook account
every 90 days.
5% per annum Long-Term Savings Certificate
with 5% interest guaranteed over a 5-year
period even if present interest rates should
go down. This plan yields 5.60% when
interest is accumulated over 5 years.
Passbook Savings, a special mission account.
Any amount may be deposited at any time.
Many families use a combination of plans,
MR. & MRS. A'S PLAN
You may be interested in the specific plan
designed by Mr. and Mrs. A. In the early summer
of 1968 they decided that they wanted to
accumulate a fund so that 5 years hence $100.00
a month could be sent to their son all the
time he would be on a mission.
They had $624.96 in cash at that time, so they
put it in our 5% per annum 5- Year Savings
Certificate. Interest is guaranteed. So the
$624.96 will earn $175.04 interest in 5 years.
By 1973 it will have grown to $800.00.
To accumulate $1,800.00 more, Mr. A. decided
to save $30.00 a month for 5 years. He instructed
us to automatically transfer that amount each
month from his checking account and put it in a
Special Mission Passbook Savings Account.
Mr. A. also told us to buy a 5% Short-Term
Savings Certificate each time $500.00 has been
LOOKING
AHEAD !
Savings plans to finance
Missions for Sons, Daughters,
Grandsons, Grandaughters
accumulated in the Passbook account. Also to
have all the interest paid quarterly on the 90-day
Savings Certificates credited to the
Passbook account.
"The way I've figured it," said Mr. A., "I'll have
saved $2,424.96. If my son should go on a
mission, he'll receive $100.00 a month
— and the account will still have $579. 11 in it,
perhaps for a post-mission trip."
Amount saved $2,424.96
Interest paid by Bank 554.15
Amount paid Missionary $2,979.11
SAVING $500 A YEAR
Depositing $500.00 once a year each year for
5 years will create a fund that will return to your
missionary $100.00 a month for 24 months.
And the 24th month's check would be for
$778.80 - not just $100.00.
Amount saved .$2,500.00
Interest paid by Bank 578.80
Amount paid Missionary $3,078.80
PLAN FOR YOUR FAMILY
Each family's requirements vary, but we at
First Security Bank have the "know-how" to tailor
a plan so that you would receive maximum
interest.
We hope you will come in and discuss your
specific problem — whether your savings plan be
long or merely for a short period of time.
Federal regulations stipulate the maximum interest which may
be paid by national banks. Examples shown are based
on present maximum permissible rates.
FIRST SECURITY BANK
First Security Bank of Utah, National Association. First Security State Bank.
First Security Bank of Idaho, National Association.
First Security Bank of Rock Springs, Wyoming.
Members Federal Deposit Insurance Corporation
September 1969
31
Organ virtuoso Virgil Fox
rehearses for a concert on the Rodgers
Custom Touring Organ.
The Rodgers organ repre-
sents a skillful blending of space-age
technology with centuries-old musical
tradition which has won the respect of
the world's finest organists.
But
Let's
Face
Tj.
I I Few of us live in mansions or worship in cathedrals.
II In choosing a church organ, price must be considered
J^ \^ along with musical capability.
Rodgers introduces the new Specification 110, a radiantly musical and
complete organ at an affordahle price.
All-AGO console and pedalboard, separate Celestes on each manual,
standard couplers, Flute chiff, and the renowned Rodgers ensemble
are among the uncompromising features
which distinguish the new
Specification 110 from any
comparably priced organ.
A proper instrument at a
moderate price ... a new and very
real innovation from Rodgers.
Write for full details.
32
^ JORGAN COMPANY
1300 N. E. 25th Avenue Hillsboro, Oregon 97123
/:
Some
URCGmmon
^. .\
• In the centennial year of the Mormon migration,
Vilate C. Raile wrote of the Mormon pioneers:
"They cut desire into short lengths
And fed it to the hungry fires of courage.
Long after, when the flames had died,
Molten gold gleamed in the ashes.
They gathered it into bruised palms
And handed it to their children
And their children's children forever."
In our pioneer heritage there is much of this molten
gold, but we often cannot distinguish it from the
ashes. Some of it is found in the uncommon aspects
of the Mormon migration.
The period from 1835 to 1869, when the railroads
were joined at Promontory Summit, was a time in
Western America when thousands of people moved to
the Far West on horseback or with wagons. The
Mormons were not the first of the western pioneers;
they did not compose the vast majority of those who
went west; and they did not pioneer the first trans -
Missouri wagon road. But there are some aspects of
what they did that tend to be ignored in historical
accounts of westward expansion of the United States.
There are at least ten unusual aspects of the Mormon
migration.
1. A Religiously Motivated Migration.
The motive that led the Mormons westward was
religion, and in this they differed from all other sizable
contemporary migrations. Utah is the only western
state settled by Americans in which religion was the
primar\' motivating force for migration and in which
Dr. T. Edgar Lyon, well-known Church historian and author, has
taught for many years at the Institute of Religion adjacent to the
University of Utah campus and is research historian for Nauvoo
Restoration, incorporated.
September 1969
33
it continued as such for more than a half century. Most
people traveling to the Far West sought economic
betterment, improved health, escape from the mo-
notony of urban life, flight from unhappy marital or
family situations, to run beyond the long arm of the
law, or to give vent to a restive spirit of adventure.
After having met pressures from hostile social groups
and religious bigots in New York and Ohio, the Mor-
mons migrated to Missouri. There, the same forces,
intensified by local problems, erupted into mob vio-
lence on two occasions and ended in the expulsion of
"Utah is the only western state
settled by Annericans in which
religion was the primary
nnotivating force for nnigration...."
the Mormons from the state. They settled in Illinois,
but soon the old sources of friction, augmented by
political intrigues, economic jealousy, and startling re-
ligious innovations, aroused antagonism toward them.
They were presented with the alternative of aban-
doning their city of Nauvoo and their many settlements
in the surrounding country, or engaging in a civil
war to maintain their property rights and their re-
Hgious differences. The Mormon leaders announced
their intention to seek a new home in the Far West
rather than engage in the shedding of blood. There
they would build their communities and be free to
establish their religion and a government in harmony
with their religious ideals. Mormons by the tens of
thousands undertook the tiring westward journey to
establish what they termed "the kingdom of God."
2. The Economic Status of the Participants.
A second factor that is different in the Mormon
migration is the economic status of the participants. In
contrast to the usual California and Oregon migrants
of the same years, the Mormons were relatively poor,
and many were in destitute circumstances. The
earliest pioneers to Utah had received only a fraction
of the value of the property that had been sold in
Illinois and Iowa. Usually they had received only food,
wagons, livestock, or farm products in exchange for
their homes, farms, and shops. Their wagons, when
loaded with the farming equipment and tools needed
to establish houses in their new settlements, the neces-
sary food to last them for more than a year, and
bedding and clothing, were more than filled. There
was little or no space for hauling furniture or luxury
items, or even stoves, in many cases.
In contrast, the Oregon and California immigrants
who camped along the same roadway to the West
carried large sums of gold and silver to establish
themselves in their new homes. Many of their wagons,
not being filled with such large supplies of food, which
could be obtained when they reached the Pacific
Coast, started their journeys with fine furniture and
luxury items.
After 1849 the Perpetual Emigrating Fund Company
provided overland transportation from the Missouri
Valley outfitting centers to Great Salt Lake City, for
those unable to secure their own wagons and animals.
Many of the converts in the British Isles, where wages
were depressed, could not save enough to pay their
passage to the Missouri Valley. Later the fund pro-
vided complete transportation from British and con-
tinental ports to Utah. With all of their worldly
possessions in one or two boxes (so limited by the
shipping companies and the Perpetual Emigrating
Fund Company), thousands of immigrants who other-
wise never could have reached Utah were given the
privilege of establishing homes and owning land in
their new Zion.
3. Mormons Did Not Employ Professional Guides.
During the eighteen-twenties, thirties, and forties^
the "mountain men" ( fur trappers and traders ) roamed
western North America. In their quest for beaver and
otter, they followed Indian and buffalo trails and
became familiar with the mountains and plains of
the West. When beaver hats were replaced by silk
hats, the value of beaver pelts fell drastically, and
their trappings ceased to be a highly profitable
business.
Many of them found a new source of income. They
journeyed to the rendezvous points for immigrants
going to the Far West and offered themselves as guides
to the migrating parties.
The immigrants, aware of the unmarked wilderness
roads, the dangers from Indians, and the problems of
crossing the large rivers and high mountains, gladly
engaged the services of these knowledgeable men at
very high prices. To have started for Oregon or
California without a guide would have appeared
foolhardy.
The Mormons did an unusual thing. They lacked
the gold and silver to employ the guides, but they
had confidence in their leaders as men inspired by
God. These leaders had studied every available map
34
Improvement Era
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It folds easily, nests compactly, | | T-"A'
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35
and printed record ( particularly those of Captain John
C. Fremont). They were confident that with God's aid
they'd "find the place which God for us prepared,
far away, in the West." As they journeyed westward
There is no known record of any
other such large company of
pioneers starting for the West, in
which no one in the company had
previously traversed the road"
they made inquiry of the mountain men they met, con-
cerning the best roads to follow. There is no known
record of any other such large company of western
pioneers starting for the West, in which no one in the
company had previously traversed the road.
4, Non-frontiersmen Were Quickly Transformed Into
Pioneers.
The Saints who left Nauvoo were not in the main
rugged frontiersmen who had come from pioneering
stock. The majority of them in their own generation
had come either from the settled communities of re-
finement along the Atlantic Seaboard or from the
British Isles. They were not fifth- or sixth-generation
pioneer stock, such as Abraham Lincoln's family. His
ancestors had pioneered on the Atlantic seaboard, then
above the tidewater regions, over the mountains into
the great western valleys, into Kentucky and Ohio,
Tennessee, Indiana, and Illinois. This contrast is
significant.
Relatively few of the Mormons at TJauvoo had
grown up accustomed to dealing with livestock, farm-
ing, building houses from the raw materials of the
countryside. Many of the American Mormons and
most of those from Europe had been miners, factory
workers, shopkeepers, sailors, trained artisans, and
businessmen. The Mormon exodus took that group,
and under the tutelage of a relatively few who had
grown up in pioneering situations, within a few months
the Saints had been transformed into a people who
handled heavily loaded wagons drawn by oxen, horses,
and mules and traversed a variety of climatic belts
into the arid West.
None of these migrants were familiar with irrigation
agriculture. All had come from areas where the rain-
fall produced abundant crops or verdant coverage of
the prairies. Under the leadership of men whom the
Saints viewed as God's prophetic leaders on earth,
they diverted the water from mountain streams and
made the former deserts become fruitful fields. They
became the pioneers in irrigation processes in America
and formed the basis of irrigation law that has now
become international in its acceptance.
5. A Migration of Families.
The greater part of the wagon trains that traveled
the California and Oregon trails were composed pre-
dominantly of men. Relatively few women and
children accompanied them. There were some excep-
tions, but the movement was primarily one of ad-
venturers who did not take families with them. In
contrast, the Mormon pioneers (with the exception of
the first pioneer exploratory party) were families
moving en masse to the Far West. In addition, the
Mormon migration had a higher percentage of older
people, who went along with their married children.
These factors make the Mormon migration unique
because of the greater difficulties imposed by the
divergent groups within the companies. Women,
children, and older people prevent a group from
traveling as rapidly as a body of men could do. The
usual childhood diseases, childbirth, and the infirmi-
ties of age all caused lost days of travel. These people
required more time to pack and unpack each day,
to prepare meals and wash clothing.
The presence of families required the travel com-
panies to be larger than a group of men, in order to
provide sufficient men to adequately guard the group
against Indian depredations. The increased size of
the companies created other problems, including more
time needed to water the larger number of animals
three or more times a day, and to sort out the hun-
dreds of animals each morning before harnessing or
yoking-up.
6. The Mormon Trail Was a Two-way Road.
The majority of pioneers heading for the West Coast
were not concerned about building a road on which
to return to the East, nor were they concerned about
those who would follow after them. Once on the
West Coast, ocean transportation would provide easier
communication routes with the East. In contrast, the
Mormons were conscious that a never-ending stream
of immigrants would be following in their steps, as
converts caught the spirit of gathering. Furthermore,
they were aware that missionaries by the hundreds
would be trekking back along the route, and that
36
Improvement Era
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September 1969
37
wagons would be returning to the Missouri Valley to
haul new groups of immigrants to Utah.
When they came to streams that were fordable,
they stopped long enough to cut down the banks to
make the descent and ascent from the ford easier.
They corduroyed swampy stretches of road and con-
structed ferries on the larger riv.ers that were too
swift or deep to ford, then stationed crews to operate
them for oncoming parties, They constructed dugways
to reduce the hazard of loaded wagons tipping over
'They improved the roads, in an
unselfish way, as a means of
assisting a great number of people
unrelated by blood to them...'.'
on hillside roads. They improved the roads, in an un-
selfish way, as a means of facilitating the movement of
a great number of people, unrelated by blood to them,
but tied perhaps even closer through the bonds of
Christian love and brotherhood.
7. TJte Magnanimous Aspect of the Mormon Migration.
Though it is difficult to measure this intangible
achievement in terms of material accomplishments, it
was nonetheless a unique aspect of the Latter-day Saint
migration. The Mormons were concerned with the
social and economic well-being of mankind as well
as spiritual values. When they departed from Nauvoo
there were hundreds who possessed neither wagons
nor draft animals nor milk cows. The members of
the Church, in conference assembled, placed them-
selves under a mutual assistance covenant to exert
every resource within their power to assist those fami-
lies without the necessary facilities to travel, and not
to rest until all Saints who desired to go west had
been helped on their way.
Many converts in the British Isles lacked money to
follow the Saints to the Great Basin. The Perpetual
Emigrating Fund Company and a few wealthy mem-
bers of the Church assisted thousands to reach their
Zion in the mountains. Such assistance opened the
way for people who otherwise would have spent their
lives at a relatively low economic standard of living to
become independent landowners and farmers and
artisans.
The annals of immigration in America can be
searched in vain for a comparable mass of people in
the lower economic brackets being moved so far and
so efficiently by their co-religionists without any profit
motive, and without a planned exploitation of them
as a work force.
8. The Organization of Mormon Wagon Trains.
Nothing had welded the average emigrant to the
Pacific Coast into a homogenous group prior to start-
ing for the West. Most pioneers traveled to some well-
known rendezvous point and joined others whom they
had not previously known, to make a group large
enough to travel in safety and to be able to hire a
guide to conduct the train on its long journey.
Iti contrast, the Mormons had been conditioned by
a common religious conviction concerning the restora-
tion of the gospel and its priesthood leadership. Brig-
ham Young announced a revelation {D&C 136) that
gave a plan for organizing the wagon companies.
Under this system there was a chain of command from
the leader of each migrating unit down to each wagon.
The correlation of effort at each level enabled the
Mormon companies, although composed of people who
usually did not have outfits as good as the non-
Mormons en route to the West, to complete their
journey in a minimum of time, with a minimum loss
of manpower and goods, and a higher percentage of
success in reaching their destination.
Mormon companies did not go part way west, then
lose heart and return to the East. By mutual assistance,
sharing, and sacrificing, all born of their religious
sense of brotherhood, the Mormons maintained their
organized groups. They did not reject their leaders
nor split the trains into units too small for adequate
protection. In any wagon train there are fast- and
slow-walking animals. The Mormons with the fastest-
walking animals did not go off and leave the others.
The speed of the entire train was limited by the gait of
the slowest team in the group.
9. Respect for Life and Death.
The journals of immigrants who traveled the Oregon
and California trails relate that parties arriving at a
campground often found the remains of a human body
there. The dead person had been wrapped in a
blanket and placed in a shallow grave, as the camp
hurried on to its destination. Wolves had pawed away
the earth and exhumed the remains.
Mormon journals note many deaths en route to the
Great Basin. But they also noted the making of coffins
from spare lumber, wagon tailgates, or cottonwood
38
Improvement Era
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halfback at Notre Dame
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School Broadcast's orchestra play a
selection by this great Russian composer.
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students in the West who listen to
our radio program in their classrooms
each week. For many it may be their
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rewarding interest.
We've provided this aid to education for
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The Standard School Broadcast,
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September 1969
39
Richard L. Evans
The Spoken Word
Chance could not have done it
As men move farther out from the magnificent
/Aearth that God gave us, and look back upon
/ V its awesome beauty, its movement, its pre-
cision and proportion, upon the wondrous working
and magnificent majesty of it all, we come with
souls subdued to the quiet conviction of these
simple words: "In the beginning God created the
heaven and the earth. . . ."^ Chance could not
have done it. "And God saw every thing that he
had made, and, behold, it was very good."^ Well,
man, made in the image of God, has done much
with his marvelous God-given mind, in the dis-
covery and use of natural law. But much as man
has done, he has scarcely touched the surface of
all this majesty of meaning, of purpose, of infinite
understanding. Think a moment of the organizing
and engineering and operation of it all— of keep-
ing a world within a livable range of temperature;
of air and water renewing themselves; of insect,
animal, and bacterial balance in infinite variety.
And the creation is evidence of a Creator, design
is evidence of the Designer, and law is evidence
of its Maker and Administrator— evidence sufficient
even for the most skeptical and unbelieving. "When
a load of bricks, dumped on a corner lot, can ar-
range themselves into a house," wrote Bruce Bar-
ton, "when a handful of springs and screws and
wheels, emptied onto a desk, can gather themselves
into a watch, then and not until then will it seem
sensible, to some of us at least, to believe that
all . . . [this] could have been created . . . without
any directing intelligence at all."^ Then and only
then will I believe that this Was done by chance
—or without eternal plan and purpose. "Behind
everything stands God," said Phillips Brooks. "Do
not avoid, but seek, the great, deep, simple things
of faith. "^ "And God saw every thing that he had
made, and, behold, it was very good."
'Genesis 1:1.
^Genesis 1:31.
■'Bruce Barton, If a Man Dies, Shall He Live Again?
■•Phillips Brooks, The Light of the World and Other Sermons: The Seriousness of Life.
* The Spoken Word from Temple
Square, presented over KSL and the Columbia Broadcasting
System July 13, 1969. Copyright 1969.
logs. A deep grave was dug and the coffin low^ered;
then cobblestones were hauled from the riverbeds
and placed on top of the coffin as a double safeguard
against the ravaging wolves. A piece of wood, iron,
or stone was then prepared to mark the site and give
the name of the interred person.
There are journal accounts of non-Mormon migrants
deserting a man and his family on the trail so they
would not lose a day waiting for the delivery of a
child. Indians sometimes fell upon such a deserted
family and slaughtered them before they could over-
take the ongoing party.
The Mormon people placed great value on human
life, and welcomed the newly born with rejoicing.
They were not unwilling to remain in camp to wait
while the midwife effected a deliverv. The mother
r'
was relieved of the anxiety of being deserted while
enduring childbirth under most difficult conditions.
10. The Mormon Migration Was the Movement of a
Communitij.
The Mormon migration to the Great Basin in the
early years was essentially the migration of the city
of Nauvoo-its people, its crafts, and its religious con-
victions. The migrants loaded into their wagons, in
addition to tools, food, clothing, books, and cooking
equipment, the historical and religious records of
the Church. They took with them the minutes of the
city council and the records of the municipal court.
They also took the intangible spirit of the town wdth
them. Although this was not tangible, it was no less
real to them than books and tools and food.
John Taylor declared in the last issue of the Nauvoo
Neiglibor that the spirit which had built Nauvoo in
seven years could build a better city and a better
temple than had been accomplished at Nauvoo. These
things the people did at the end of their western trail.
In the fall of 1847, when Salt Lake City was two
months old, its inhabitants numbered nearly two thou-
sand. A year later, after the three companies of 1848
had arrived, the city had nearly five thousand inhabi-
tants. The shops and industries of Nauvoo were
functioning, and the Nauvoo bands played as they
had done before starting westward. The community-
was the largest between the Missouri River and the
West Coast. It was the only supply station in more
than two thousand miles where a true city could be
found. Great Salt Lake City was transplanted Nauvoo
reborn.
Truly Mormon pioneers had cut desire into short
lengths and fed it to the hungry fires of courage, where
we might still find molten gold in the ashes. O
40
Improvement Era
Theologieal
llliteraies
By Elder Marion I). Hanks
n a recent conversation with a
choice college girl, I listened to
two statements that may reflect
the feelings of many of her peers who have similar
problems for similar reasons and who, like her,
seem content to understand where the solutions
are without doing anything to bring them about.
She called herself a "theological illiterate,"
shortly thereafter noting that she has never read
through any of the so-called standard works nor
any basic exposition of gospel principles. She had
not read any version of Church history, lengthy
or abbreviated.
I recalled for her a statement made by Dr. John
A. Widtsoe, learned apostle and university presi-
dent, in his great autobiography, hi a Sunlit
Land. Dr. Widtsoe wrote:
''Since my boyhood I had known the restored
gospel to be true. In my college days I had sub-
jected it to every test known to me. Throughout
my life it had made the days joyous. Doubt had
fled. I possessed the Truth and understood,
measurably, the pure and simple gospel of Jesus
Christ.
"I had studied the gospel as carefully as any
science. The literature of the Church I had ac-
quired and read. During my spare time, day by
day, I had increased my gospel learning. And I
had put the gospel truth to work in daily life, and
had never found it wanting.
"The claims of Joseph Smith the Prophet had
been examined and weighed. No scientific claim
had received a more thorough analysis. Every-
where the divine mission of the latter-day prophet
was confirmed.
"The restored Church had been compared with
other churches. Doctrine for doctrine, principle
for principle, organization for organization, the
churches had been placed side by side. Compared]
with the churches of the world, the Church ofj
Jesus Christ, as restored through Joseph Smith,
stood like a field of ripening grain by the side of
scattering stalks.
"The stream of Church history since Jesus' day
was muddy. The churches could not confirm the
descent of their authority. The facts in recorded
history proved the reality of the apostasy from
the primitive faith, as taught by Jesus, the Christ.
The restored Church alone possessed the priest-
hood of Almighty God." (Pp. 158-59.)
No one knows anything about his homeland
simply because he was born a citizen thereof.
He must learn. No one knows anything about
Christ's work simply by being born a member of
the Church, and often he knows little about it
after years of unmotivated exposure in meetings
or classes. He must learn. And learning involves
self-investment and effort. The gospel should be
studied "as carefully as any science." The "litera-
ture of the Church" must be "acquired and read."
Our learning should be increased in our spare
time "day by day." Then as we put the gospel
truth to work in daily life, we will never find it
wanting. We will be literate in the most important
field of knowledge in the universe, knowledge for
lack of which men and nations perish, in the light
of which men and nations may be saved. O
42
Era of Youth
friend of ours tells the story
of his not-so-glorious career as
a high school quarterback. Al-
though he made the team, the
truth was soon evident, and mid-
season found him the fourth of
four at that position. By season's
end, he had given up. During the
final game he pulled off his shoes,
wrapped himself in a blanket, and
settled down to watch his buddies
perform.
Then it came.
"Hey, you! Get in there and
move the ball!"
The sound almost stunted his
growth. What should he do? His
first impulse was to say "Wait,
coach, while I put on my shoes."
The next two possibilities were
either to pretend he didn't hear
or to lapse into a coma. He did
the only manly thing. Strapping on
his helmet as he ran, he made
straight for the huddle, his
stockinged feet conspicuously evi-
dent. Amid unbelieving team-
mates he called a play. But the
shock of his first game was a
little disconcerting, and as he
took the snap from center, it
dawned on him that he had for-
gotten which play he called. As
his defense moved to the right,
he nimbly went left and met the
world of opposition head on and
was swallowed up in the snarl of
opposing linemen.
Though the story goes on to
something of a happy ending, my
friend takes the occasion to teach
what has become a great lesson
to me. He said, "No one expected
me to make a touchdown. Even
running the wrong way was un-
derstandable. But there was no
excuse for a quarterback without
shoes!"
In one of the revelations con-
tained in the Doctrine and Cove-
nants, Oliver Cowdery was told
that he was to be granted the gift
of translation. (D&C 6:25.)
But here, in a far more serious
contest, was another quarterback
without shoes. He wasn't as ready
as he had once been. His belief
in himself and his cause had fal-
tered, and though he cried, "Wait
while I get ready!" he learned that
eternal work can seldom wait. To
Oliver the Lord had to reply,
"Because you did not continue as
you commenced ... I have taken
away this privilege. . . . You
feared, and the time is past, and
it is not expedient now." (See
D&C 9:5, 11.) The opportunity
of a lifetime had not been seized
during the lifetime of the oppor-
tunity, and it was gone forever.
Young people of the Church,
there is a great growth ahead for
you. There is permanent, peace-
ful joy to be felt. Be faithful. Be
ready. Believe in the battle, and
be willing to serve. To all who
will hear, the angel is saying what
he said long ago to Peter: "Arise
. . . bind on thy sandals . . .
follow me." (See Acts 12:7-8.) o
ow much would you give
for a guarantee of success in
your college studies? What
would it be worth to you if you
knew of a way to ensure not only
a good grade and graduation, but
a real education as well? There
is such a way, though you won't
find it in lesson outlines, study
guides, or cram sessions. The
way is through that which all of
us share in common — the influ-
ence of the gospel of Jesus
Christ. Through righteous ap-
plication of four gospel princi-
ples, you can practically ensure
yourself of success in your col-
lege work.
1. The Word of Wisdom: If
you've read the 89th section of
the Doctrine and Covenants
lately, you should know that one
of the blessings promised for ad-
herence to the Word of Wisdom
is "wisdom and great treasures
of knowledge, even hidden
treasures." How long has it been
since you applied that promise
to your geography class, or
physics, or EngHsh? Do you
know that there are no limits to
the amount of knowledge the
Lord will help us gain if we obey
the law set down to obtain it?
If you live the Word of Wis-
dom, your body will be more
pure and your mind more clear
to receive earthly as well as
heavenly knowledge. On the other
hand, how can you pretend to
summon your mind to intense
application . when your body is
polluted and desecrated ? Former
Harvard President Charles Eliot
once told a group of incoming
freshmen, "Remember, students,
tobacco destroys the mind, and
you have none to spare!" It has
been shown that the capacity for
scholarly work differs signifi-
cantly between smoking and non-
smoking groups of students.
46
And have you ever heard of first tested the promise of James
alcoholic indulgence for intellec- to seek spiritual light, he con-
tual stimulation, let alone the tinned to use this method of faith
use of drugs to develop an aca- and prayer throughout his life
demic discipline? If you really to gain secular as well as spir-
beheve the Lord, why not take itual knowledge,
him at his word and obey the 3. The Holy Spirit: We are
law to reap the blessing prom- told in the 46th section of the
ised? Living the Word of Wis-
dom — in its positive parts as
well as in avoiding substances
that can prove harmful to your
body — can become one of the
greatest study aids you've ever
used.
2. Faith and Prayers: How
long has it been since you've
prayed for help in your class-
work? When you did, did you
ihave faith that God would really
Doctrine and Covenants to seek
earnestly the "best gifts" of the
Spirit. One of these gifts is the
word of wisdom; another is the
word of knowledge, "that all may
be taught to be wise and to have
knowledge." Now, if you live
worthily enough to receive an
increasing fullness of the gospel,
these gifts will come to you
through the influence of the
purpose of our salvation and
exaltation. If you obey that com-
mandment, you'll work and study
to educate yourself in those areas
the Lord mentioned — and I chal-
lenge you to find one area of
academic learning that wasn't
included.
Education and exaltation in
the gospel are really synony-
mous ; both are part of an eternal
process of learning. President
Hugh B. Brown once said, "Per-
haps not but by searching, man
may become acquainted with his
universe; by intelligent search-
ing, gaining knowledge, becom-
ing educated, man may come to
understand and appreciate, not
Holy Spirit, that same Spirit of only his immediate surroundings,
help you, or did you say it and which Jesus spoke when he said, but by constantly pushing back
then forget it ? When Jesus said,
"What things soever ye desire,
when ye pray, believe that ye
receive them, and ye shall have
them" (Mark 11:24), he didn't
\ limit this blessing to healing
Sfrom bodily illness or gaining a
testimony of the gospel.
". . . all things are possible
to him that believeth." (Mark
9:23.) Faith in God, faith in
yourself as a child of God, faith
in your ability to learn, and faith
in his helping you are all essen-
tial to human understanding.
You might make some progress
on your own, but without the
moral principle and spiritual
power that faith produces, per-
manent progress is impossible.
Without faith in a God of laws
and order and purpose, how could
you even attempt to account for
the great phenomena of nature ?
Why then don't you apply the
test and "ask of God"?
"He shall teach you all things, his horizons in all directions he
and bring all things to your re- will discover ever more compel-
membrance." This means just ling evidence of plan, design, and
what he said, that the Holy purpose — hence a planner, a de-
Spirit will act as a study aid for signer, a mind — God."
us even in our school work (re-
member, Jesus said all things)
if we merit his influence and
companionship.
4. Eternal Progression: If
you really believe in eternal
This, then, is the ultimate pur-
pose of a college education and
should become the basic motiva-
tion for your studying. If you
learn for the sake of the gospel,
the gospel will help you learn. It
progression, you can't help but . is just that simple. Faith and
succeed in college. The gospel prayer, the Word of Wisdom, the
plan gives purpose to learning, philosophy and goal of eternal,
meaning to progress, and under- progression, and the influence of
standing to every academic
discipline. The Lord has express-
ly commanded us to learn not
only spiritual things, but "things
both in heaven and in the earth,
and under the earth ; things
which have been, things which
are, things which must shortly
come to pass; things which are
at home, things which are
abroad ; the wars and the per-
But remember, you must "ask plexities of the nations, and the
in faith, nothing wavering." And judgments which are on the
remember also — if you need con- land ; and a knowledge also of
vincing proof of these study aids countries and of kingdoms"
—that although Joseph Smith (D&C 88:79)— all for the
the Holy Spirit can become your
most valued and trusted study
aids. Together with diligent
study habits, they can practically
guarantee success in your class-
work. I've tried it along with
many others, and it works !
Here's an invitation for you to
do the same.
James Moss is a former stu-
dentbody president at the Uni-
versity of Utah and a recent
graduate in law from Stanford
University.
September 1969
47
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Docs Gigarette
I I
By Dr. Thomas A. Clawson, Jr.
49
D
you like to travel? Travel-
ing is something near and dear
to me. Since I reached my teens
I have had a choice of two trips :
one — an LSD trip, popping pills,
smoking pot, and mainlining
right down the road of degrada-
tion into the jaws of death, into
the mouth of hell; the other —
an LDS trip, down the glorious
road of mortality and into the
kingdom of God. On this trip I
can take friends of my own
choosing. Will you be my friend
and join me on my LDS trip?
If the answer is yes, then you
will need to make the same
preparations I must make. You
will find out why I made this
choice. Let's take this step by
step.
Hov/ are we going to travel?
We need a vehicle with five per-
fect wheels — four to roll on and
one to steer us. Our four perfect
wheels are sacrament meeting,
Sunday School, MIA, and semi-
nary; our steering wheel, the
four standard works of the
Church. Once we get behind the
wheel of this vehicle and hold
on, there are no breakdowns and
no detours.
The mode of travel for the
other trip? A long, bumpy slide.
Looks like fun? Well, look
closely — it is lubricated with
slime to make it easy to go down.
Let's pack all our necessities
for our LDS trip. I'll tell you
what I'm taking. I need faith.
Lots of it. Knowledge — knowl-
edge of the gospel and the best
education I can obtain. Love —
love for my Heavenly Father,
love for his gospel, love for my
fellowman, love for my home
and family, love for my country.
I'll take honesty, because I must
be honest with myself and know
this is the direction I want to go.
I need strength and will power,
vast amounts of it, so I'll pray
lUcar and
Dear lo Me
By Carolyn Roe
constantly to keep a good supply
on hand. I need humility, be-
cause in humility we recognize
the power and glory of the Lord
in all things, and without his
help we are as nothing.
For the other trip you don't
pack much ; you toss out — re-
spect, dignity, strength, health,
and eventually your brain power
and backbone. A needle, weed,
or capsule becomes your soul and
your governor, and somewhere
you find you have tossed out the
real you.
Now, we have to finance this
trip. How are we going to do
it? I have "ways and means."
They include :
Ten Com-
6.
7.
8.
1. Faith
2. Repentance
3. Baptism
4. Obeying the
mandments
5. Living the Word of Wis-
dom
Tithing
Strong testimony, know-
ing that God lives and that
my church is true
A temple marriage, to a
man I love and respect; to
a man who holds the
priesthood, which I honor ;
to know our children will
be ours forever ; to experi-
ence the greatest honor
possible to earthly parents.
The other trip? The price was
too high — I couldn't afford it.
Why spend yourself to get no-
where fast?
It is time to talk about where
we are going. I want to go to
the celestial kingdom. I want to
be with my Heavenly Father and
to meet my earthly family there,
to live in joy and happiness
forever. Here and now, I have
the freedom to accept either
invitation — one voice saying,
Hey, baby, be free, turn on,
tune in." Is tliat being free?
Yes, in a way that wild animals
are free. But I'm not an animal.
I'm a child of God, and that
knowledge really makes me free.
I hear the other voice, the
voice of the Shepherd, one who
loved me enough to die for me,
saying, "Follow me; I am the
way." I know this choice of mnne
will be dear to the heart of the
Shepherd, and it is dear to the
heart of me. O
ome on . . . enough of that daydream-
ing. Be done with mere hoping your
dreams will come true. Say so long
to wasted moments and the lazy life.
Get up and at it and start writing!
The annual Era of Youth Writing Contest is
underway, and your entry might be a lucky
winner. At best, you can win one of the fabulous
scholarships. You might win a cash award or
an Era subscription or publication in a forth-
coming issue of the Era of Youth. Or . . . there
is the proverbial loser's satisfaction in trying:
just putting your own creative ideas down on
paper is something!
This year the contest is slightly different. In
addition to the traditional short story and
poetry categories, we're giving you a new divi-
sion — feature articles. These are the kinds of
interesting, readable items you see featured in
magazines. You may want to write about "How
to Flip a Crepe Suzette" or "Ten Reasons Why
It Pays to Be Honest," or how to identify snails,
musical instruments, or a likely v/onderful wife!
This is a contest in which young writers write
for young readers. That is a winning tip. Study
the back issues of the Era of Youth to see what
kinds of features we publish. That's a winning
tip, too.
Come on, get up and at it! Write! Join the
throngs from all over the world and enter the
1970 Era of Youth Anniversary Contest.
CONTEST RULES
1. Contest is open to anyone who is a senior in
high school or under 25 years of age. 2. Winner
must be in a position to accept the college schol-
arship for the fall of 1970. 3. A pen name must
be used on each entry. 4. Each entry must
have a sealed envelope attached, with the
author's real name, pen name, age, address, a
photograph, and a statement that this is your
own original work. 5. Specify which college
contest you want to compete in. (Continental
U.S. residents are not eligible for the Church
College of Hawaii scholarships but may compete
for scholarships to either Brigham Young Uni-
versity at Provo, Utah, or Ricks College in Rex-
burg, Idaho.) 6. Your entry cannot be returned.
7. You may submit as many entries as you
ike, but each must have its own envelope of
information (see rules 3 and 4). 8. DEADLINE:
midnight, December 31, 1969! 9. Entries must
be mailed to Era of Youth Writing Contest, 79
South State Street, Salt Lake City, Utah 84111.
53
Despite a bicycle accident
that left her with two badly
sprained ankles, Irene Allred
of the Smithfield (Utah) Third
Ward completed all 80 Bee-
hive honor badges. Not being
able to walk without crutches,
Irene had to finish the de-
sign on a bedsheet by working
with it on the floor!
At Oakmont High School
in California, Garry Thomas
Eagles played the saxaphone
in the concert, stage, and
pep bands. His talent in
speech earned him the Lion's
Club speech contest for two
years, and his leadership abil-
ity earned him the American
Legion's leadership award. He
serves as a stake missionary
and as Sunday School secre-
tary, and is looking forward
to attending Brigham Young
University and serving on a
mission.
Harold Davis received a
trophy and a $3,500 scholar-
ship from Chevrolet when he
placed fourth in the All-Amer-
can Soap Box Derby in Akron,
Ohio, Harold created quite a
sensation with his "lay-down"
car. He had to worm into a
long, very narrow hole in order
to get into it! Twelve-year-
old Harold is a Boy Scout and
a deacon from Midland, Texas.
54
Serving as president of the
Idaho Association of Student
Councils, governor of Gem
Boy's State, a delegate to
Boy's Nation, a representative
to the Williamsburg Student
Burgess in Virginia, and as
high school studentbody presi-
dent didn't stop Neil Anderson
of North Pocatelio (Idaho)
Seventh Ward from participat-
ing in church programs. He
also served as fireside and
seminary president and was
active in church athletics.
Bruce Robertson and Jon
Moser are among seventeen
LDS students out of the 700
attending iVIoscow High School
in Idaho. Bruce serves as
studentbody president, is a
three-year letterman in tennis,
leads his own band ■ Jon is
senior class president, lieu-
tenant governor of Gem Boys'
State, a three-year letterman
in basketball and football, and
seminary president, and has
received his Duty to God
award.
Rayola Hammer of Idaho
Falls, Idaho, manages to keep
her days full of worthwhile
activities. While attending
Ricks College and earning her
degree in domestic science,
Rayola finds time to be a
nurse's aid at the Idaho Falls
LDS Hospital. She has also
earned her YWMIA gold medal-
lion and has represented
Bonneville High School at
Girls' State.
55
The Presiding Bishop
Talks to Youth About:
fc^\
By Bishop John H. Vandenberg
• In the animal world there is no
such thing as lasting family life.
The young are cared for, very
often, by the mother alone. And
in the animal kingdom the young
are usually with their mother or
parents for only a brief period —
just enough time to learn a
method of survival.
For the human being, however,
there is lasting family life. And
even though a child is more intelli-
gent than an animal from the very
beginning, the period of parental
tutelage extends many years. The
reasons for this extended period
of learning are obvious: a child
must learn much more than just
the basics of survival.
A young man's family can be
the greatest "university" — even
in an eternal sense — that he could
ever attend. Yet, there are many
youths in the world today who are
not taking advantage of the train-
ing that a home offers. The pri-
mary reason for this is that some
young people are failing to obey
the parents to whom the Lord has
entrusted them. The apostle Paul,
in speaking of the last days,
pointed to this problem. He wrote:
"For men shall be lovers of their
own selves, covetous, boasters,
proud, blasphemers, disobedient
to parents, unthankful, unholy."
(2 Tim. 3:2.)
There are many important les-
sons of life that young men and
women learn most effectively in
the home. One such lesson is obe-
dience — obedience to righteous
principles.
A colt may be the very picture
of beauty and youthful exuber-
ance; yet, for all its fun and frolic,
it will not have any useful purpose
until it learns to obey. So it is with
youth — until they learn to obey,
they will find frustration and hope-
lessness at every turn.
Paul said that the Savior, too,
learned obedience. Paul wrote:
"Though he were a Son, yet
learned he obedience by the
things which he suffered;
"And being made perfect, he
became the author of eternal sal-
vation unto -all them that obey
him." (Heb. 5:8-9.)
A young man who disregards
the requests and counsel of his
parents is cheating himself of a
great opportunity to learn how to
obey. The blessings that come
with obedience to parents are not
new; they are eternal. One reason
why Nephi, the prophet of ancient
America, became such a great
56
Improvement Era
leader and such a powerful servant
of God was because he learned to
willingly obey his father. This is
illustrated beautifully in these
words of Nephi's father, Lehi:
"Wherefore, the Lord hath com-
manded me that thou and thy
brothers should go unto the house
of Laban, and seek the records,
and bring them down hither into
the wilderness.
"And now, behold thy brothers
murmur, saying it is a hard thing
which I have required of them; but
behold I have not required it of
them, but it is a commandment of
the Lord.
"Therefore go, my son, and
thou shall be favored of the Lord,
because thou hast not murmured.
"And it came to pass that I,
Nephi, said unto my father: I will
go and do the things which the
Lord hath commanded, for I know
that the Lord giveth no command-
ments unto the children of men,
save he shall prepare a way for
them that they may accomplish
the thing which he commandeth
them." (1 Ne. 3:4-7.)
Another lesson of life that
youth can learn in the home is the
lesson of gratitude. Our present
society is one that caters to, and
in some cases venerates, youth.
Yet, the responsibility of youth to
their parents is the same as it was
anciently. The Lord has said;
"Honour thy father and thy
mother. . . ." (Exod. 20:12.)
Nothing injures the heart of a
parent more than an ungrateful
child. When unthankfulness shows
itself in the thoughts or actions of
a young man or young woman, it
indicates that maturity is still in
the distant future. Gratitude is a
mark of a real gentleman or lady.
Benjamin Franklin expressed
his thoughts on gratitude in the
following words:
"For my own part, when I am
employed in serving others, I do
not look upon myself as conferring
September 1969
favors but as paying debts. In my
travels and since my settlement I
have received much kindness from
men and numberless mercies from
God. Those kindnesses from men
I can therefore only return to their
fellow men; and I can only show
my gratitude for these mercies
from God by my readiness to help
my brethren. For I do not think
that thanks and compliments,
though repeated weekly, can dis-
charge our real obligations to each
other, and much less those to our
Creator." ("Franklin's Testimony,"
The Tj^easury of the Christian
Faith, p. 292.)
Another of the many lessons
that a home offers is the oppor-
tunity to learn the value of true
labor and assuming responsibility.
Christ labored in Joseph's carpen-
try shop; David herded and cared
for his father's sheep; Abraham
Lincoln split rails; and Joseph
Smith worked on his father's farm.
The opportunities to assume
responsibilities in the home are
not as obvious as they once were,
but there are still lawns to mow,
yards to care for, beds to make,
dishes to wash, and floors to
sweep. The mature young person
will realize that these tasks are op-
portunities to learn valuable les-
sons and are not just menial jobs.
The home presents many oppor-
tunities for youth to learn lessons
they need to learn in order to
equip themselves for the chal-
lenges of life. In most cases there
is a direct relationship between
how well these lessons are learned
and how successful one's future
will be.
Unlike the animal world, the
youth of today have parents who
can teach them more than survival
and who can provide them with
some of the greatest lessons of
life. But the responsibility to learn
these lessons rests heavily with
each young man and young
woman. o
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NAME.
ADDRESS —
CITY
ZIP CODE
_STATE_
_PHONE_
ORGANIZATION.
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(We can honor only U.S. inquiries that list
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57
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58
Improvement Era
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choose the
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BE SURE TO ENCLOSE $1 WITH YOUR ENROLLMENT FORM
APPLICATION TO COMMUNITY LIFE INSURANCE COMPANY, PORTLAND, ME.
For The Extra Income Health & Accident Plan-CH 36 -A
NAME (Please Print)
ADDRESS.
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STATE
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OCCUPATION.
.DATE OF BIRTH
AGE.
1 also hereby apply for coverage for the members of my family listed below(DO NOT INCLUDE NAME THAT APPEARS ABOVE)
NAME (Please Print)
RELATIONSHIP SEX DATE OF BIRTH AGE
Neither I nor any person listed above uses alcoholic beverages; nor has been refused any health, hospital, or life insurance. I hereby apply
for the Extra Income Health & Accident Plan. I understand that I, and any person listed above, will be covered under this Policy for any
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DATE
X.
SIGNATURE
Be sure to Enclose $1 with your Enrollment Form
September 1969
59
i r t ■« V . >
Today's Family
By Mabel Jones Gabbott
Editorial Associate
What Should Schools Teach Our
• "Reading and writing and
'rithmetic,
Taught to the tune of a hickory
stick. . . ."
The words of this old song seem
to sum up education in the schools
a generation ago. Was it enough
for that generation? Would it be
enough for today's child? How far
would the three "r's" take A child
into tomorrow? What do parents
want the schools to teach their
children?
We posed this last question to
seven mothers:
Mary L. Bradford, of Arlington,
Virginia, is the mother of three,
Mary L. Bankhead is mother of I Gracia S. Cook, of Bountiful, I
seven children and wife of Reid ] Utah, teaches kindergarten and
Bankhead, recently released presi- ' first grade; she has been involved
dent of the Cumorah Mission at | in the Head Start program in edu-
Rochester, New York. I cation and has specialized in
I remedial reading. She is the mother
I of five children.
I
-I
Juanita Morrell, of Mt, Vernon, I Blanche P. Wilson, of Ogden,
Washington, mother of four young I Utah, the mother of six children,
has conducted a BYU Leadership ] children, has taught school in teaches at the Utah School for the
Week workshop in children's litera- | Germany and in New York City. Blind in Ogden. She is a gifted
ture and the creative process, and I Her husband teaches social science , artist and musician,
works as a teaching consultant to ' in their community college. i
the U.S. Government Accounting , i
I Office in Washington, D.C. I '
60
Improvement Era
Children?
voice their
system
I Emelyn R. Castleton, of Los i
Angeles, California, is the mother '
of four children; her husband is a i
hospital administrator. '
h
1
Elaine J. Castleton, of Malad
City, Idaho, has five children and
is the clerk of the Malad school
board and a member of the Oneida
County Hospital Board. Her hus-
band heads the Malad High School
music department.
We share with yoxi their con-
cerned thinking.
"Much of the educational philos-
ophy in our school system is
responsible for the precarious
situation our children find them-
selves confronted with," notes Mary
Bankhead. Herein lies the chal-
lenge: arc we willing as parents
and students to reexamine the basic
principles that underlie what is
being taught to our children?"
"Reexamining" their expecta-
tions from the schools, most of the
mothers agreed that they do "reach
every area of the child's life." As
Juanita Morrell says, the school
should "teach the whole child, con-
cern itself with the child's person-
ality and character development,
and provide opportunities for the
child to learn good leadership and
followership."
One of the school's roles, says
Emelyn R. Castleton, is "the moti-
vation and inspiration of a youth so
he may develop self-confidence
and a self-image that will enable
him to have positive social inter-
actions."
Gracia Cook believes these
values can be incorporated into the
thinking and living of young chil-
dren from the first grade. Chil-
dren who are taught to be kind,
brave, and honest learn to obey
school rules, to tell the truth, to
finish an assigned task, to help
without being asked first, to play
fairly.
Elaine Castleton writes that the
school should reinforce the disci-
pline that begins at home: "I
appreciate teachers and adminis-
trators who help my children
understand that there are certain
rules and laws that must be
obeyed, that there are people who
have the right to tell them what
they can do, and that the student
has an obligation to preserve the
properties and rights of others."
One major concern expressed by
the mothers was in the training
September 1969
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62
of the child for his responsibilities
in the world. Mrs. Morrell says,
"Not the least of the school's
responsibilities is to teach a skill or
profession by which the individual
can make a substantial living and
with which he can make a worth-
while contribution to society." This
"specialized instruction," adds
Emelyn Castleton, should have
"enough adaptabiHty to keep ahead
of the changes in society and
technology."
Blanche Wilson believes that
one of the school's responsibilities
is "to make a good citizen out of
my child. A child cannot be a good
citizen if he does not know how
to read and write or to 'figure.'
Nor is he a good citizen if he does
not understtind about people out-
side his own home. Even a handi-
capped student should not be
excused from the responsibility to
learn these things."
Elaine Castleton points out the
emphasis the schools have placed
in recent years on the education of
the more intellectual student, and
the increase in scholarships avail-
able for the student with a high
grade-point average. She says:
"Many students who would do
very well in schools under ordinary
learning situations become frus-
trated and do poorly in the face of
such pressure and competition.
There is a need for a variety of
skills and for various types of
knowledge in our society. I would
hope that the schools could help
each student fulfill his own poten-
tial, with the personal assurance to
the student that this was a mean-
ingfvil accomplishment, that society
did need him and appreciated what
he could do, and that his services
were valuable a"d necessary."
These mothers were also con-
cerned with developing the creative
energy of the child.
Mary Bradford observes: "One
day, as I entered our elementary
school, I stopped to admire a dis-
play of tapestries prepared by the
fourth grade. A member of the
class approached. 'Very good art
work,' I said. 'Yes,' she answered,
'and the teacher did three-fourths
of it.'
"Much of the so-called creative
work done in the schools," con-
tinues Mary, "is not the work of the
children themselves. Not only that,
but it is often used only as a reward
for academic success. Although I
applaud academic requirements, I
think the schools could achieve
a better balance by realizing that
academics represent only one kind
of ability.
"Art, music, literature, and other
forms not only develop other abili-
ties, but also provide an index to
the state of the child's mind. It
is now known that the once-
celebrated IQ tests leave at least
70 aspects of that mind completely
untouched. Teachers trained in the
best use of the arts can teach their
students and reach them too. And
if these students are allowed free
expression through various media,
they may one day contribute some
of the creative energies so badly
needed in this world, so badly
needed in worlds to come."
Emelyn Castleton comments:
"We have been fortunate in our
locality to have some of the latest
educational concepts and audio-
visual aids used in our schools. My
children have been exposed to
various types of cultures that have
broadened their views and taught
them to be more understanding
and tolerant."
Reinforcing moral values, learn-
ing skills, and developing creative
energies are programs and patterns
these mothers will expect from our
schools. Is there more?
One of our Church leaders tells
the story of an employer in a
southern town who hired or re-
jected applicants for a job on the
basis of their answers to one ques-
tion: "Do you think?"
Improvement Era
The child leaves the home en-
vironment and goes to the school
to be educated. To be educated is
to think, to reason, to evaluate
knowledge accumulated, to learn
to make decisions, and to act.
Mrs. Morrell says the school
should teach the child "to analyze
problems and solve them and to
listen to opinions, get all the facts,
and form his own opinion."
Mrs. Wilson states; "I have en-
countered children and young
adults who can do their lessons
each day and recite what the
teacher wants to hear, but who are
unable to carry on a conversation
with either a friend or a teacher
about some subject outside of
records or TV." The school has -a
responsibility, she feels, to help the
child have "the desire to learn more
and more, to explore many areas,
to study, to speak his thoughts
clearly, to recognize that his prob-
lems are similar to other people's
problems, and that he is not alone
in his search for answers." She adds
that it is fortunate that there are
teachers who are able to help
young people to think and con-
sider, and "to follow a rewarding
path of life, and occasionally to
rescue one who has no path at all."
Mrs. Morrell also points out that
the school should be concerned
about social problems affecting
students. Many schools, she says,
are teaching about the use of
tobacco, alcohol, and drugs. She
feels that "an understanding of
these problems has helped many
young people see the end from the
beginning and avoid disaster."
However, it is not enough, warns
Mary Bankhead, to "leave our chil-
dren with the understanding that
reason is the only criterion of truth.
As parents and teachers of youth,
we must search again the message
of our Savior, Jesus Christ, and heed
the words of the prophets. This
study will give us the way of life
to make our children the kind of
men and women who will create
and make of their environment
what it should be."
As we can expect moral disci-
pline, creative encouragement, skill
training, and reasoning power from
the teachers in our schools, it is
hoped that we can also expect
compassion for the student, interest
in his particular capabilities, en-
couragement for his conceptual
reasoning— that the teachers be in
fact not only teachers of informa-
tion, but also teachers of people. O
•3f
Richard L. Evans
The Spoken Word
you . . . grown older
There is this observation from an unnamed source: 'There is an
old man up there ahead of you that you ought to know. He
looks somewhat like you, talks like you, walks like you. He has
your nose, your eyes, your chin: and whether he loves you or hates
you, respects you or despises you, whether he is angry or comfortable,
whether he is miserable or happy, depends on you. For you made him.
He is you, grown older."^ This has both caution and promise, depend-
ing upon which direction we choose to take. "We live forward, we
understand backwards," said William James. ^ And yet we are not
altogether at a loss to know, along broad lines, where any road will
lead. There are many who have traveled almost every road that we
might choose to take; there are many who have done most things
that we might choose to do, and we can look to the principles that
have been proved and the results that have been realized in the lives
that others have lived. Every young person, for example, can know
that patience, preparation, learning, working are essential for a fullness
of life. Any observer, of the present or the past, may know that clean-
liness of body, of mind and morals is kindly and peacefully comforta-
ble; that uncleanness is coarsening and corrosive; that standards are
essential; that personal responsibility is real; that law sustains life;
that there are consequences for every act; that "wickedness never was
happiness";^ that the commandments are founded on eternal facts.
If we live one way, we get one result— if we live another way, we get
another result. We ought to be smart enough, realistic enough, ob-
servant and alert enough to know this, forward as well as backward.
"There is an old man up there ahead of you that you ought to know
.... whether he is miserable or happy, depends on you. For you
made him. He is you, grown older."
iRotary Club Bulletin of Graham, Texas; author unknown.
^Hlbbert Lectures at Oxford.
3AI ma 41:10.
♦"The Spoken Word" from Temple Square,
presented over KSL and the Columbia Broadcasting System June 29, 1969. Copyright 1969.
September 1969
63
"AND SHOULD
WE DIE"
Story of the persecutions of
the Americans in Mexico by
Pancho Villa.
Because of the great faith
of the church members in obe-
dience to the principles of
fasting and prayer, lives are
spared. A very powerful and
dramatic film.
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Provo, Utah 84601
emples and the
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50c a copy 40c a copy for 25 or more.
Order from
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Salt Lake City, Utah 84111
See how this amazing 32-
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your greatest success as a parent.
Points the way to remove causes of harmful habits in children o(
all ages. If you want prompt, cheerful obedience while helping
your child advance in every way — send for Free Booklet now.
Parenti AiioelitiM, Dspt 1979,Plaiiant Hill, Ohio. 453S9.
64
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Salt Lake City, Utah 84119
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The Lure of
Home-Baked Cookies
• To return home from any school
— whether in California, Oregon,
Idaho, Utah, or New York — to the
smell of freshly baked cookies
makes school a better memory
and home a best-beloved place.
Our mothers share the following
cookie recipes with you:
Peanut Butter Crispies
1 cup light corn syrup
1 cup sugar
1 cup peanut butter
6 cups crisp rice cereal
1 6-ounce package semi-sw/eet choco-
late chips
Bring corn syrup and sugar to boil.
Fold in peanut butter and rice cereal.
Pour into 9xl3-inch pan. Sprinkle the
package of chocolate chips on top. Put
in 250° F. oven only until chocolate
chips have melted; spread over the top.
Cut in squares when the chocolate is
set.
Macaroons
1
1
1
1
1
3/4
2
V2
V2
V2
1
cup shortening
cup brown sugar
cup white sugar
egg, beaten well
teaspoon vanilla
cup coconut
cups quick-cooking oatmeal
cups flour
teaspoon baking soda
teaspoon baking powder
teaspoon salt
6-ounce package semi-sweet choc-
olate chips
Cream shortening; add brown and white
sugars, egg, vanilla, and oatmeal. Sift
flour, soda, baking powder, and salt,
and add to other ingredients. Add
chocolate chips. Form into balls a little
larger than a walnut; place on cookie
sheet and press down with a fork. Bake
8 to 10 minutes in a 375° F. oven.
Hello, Dolly! Cookies
V4 pound butter
1 cup finely rolled graham crackers
1 cup chocolate chips
1 cup soft coconut
1 cup nuts
1 cup sweetened condensed milk
Melt butter in a 9xl3-inch pan. Sprinkle
graham crackers over the butter. Mash
down with spoon. Sprinkle over this the
chocolate chips, coconut, and nuts,
and pour the milk evenly over the top.
Bake at 350-375° F. for 30 minutes.
Makes about 30 cookies.
Improvement Era
Butterscotch Bars
y^ cup butter
2 cups brown sugar
2 eggs
1 teaspoon vanilla
2 cups sifted flour
2 teaspoons baking powder
l^ teaspoon salt
1 cup shredded coconut
1 cup chopped walnuts
In saucepan combine butter and brown
sugar; cook over low heat until bubbly,
stirring constantly. Cool. Add eggs to
cooled mixture, one at a time, beating
well after each addition. Add vanilla.
Sift together dry ingredients; add with
coconut and nuts. Spread in greased
pan. Bake at 350° F. about 25 minutes.
Cut in bars while warm, and remove
from pan when almost cool. Makes 3
dozen.
Fork Cookies
11/2
1
cups sugar
cup butter
2
2
4
eggs
tablespoons milk
cups flour
teaspoons cream of tartar
teaspoons vanilla
cup raisins (ground)
Cream sugar, butter, and eggs. Add
milk, flour, cream of tartar, and vanilla.
Mix together. Add raisins. Form into
balls and pat with a fork. Bake at 375°
F. for 10 or 12 minutes. (You may sub-
stitute orange juice for milk, or wheat
germ for 1 cup flour.)
Marble Brownies
1 cup shortening (or V2 cup butter
and iy4 cup margarine)
cups sugar
eggs
cups flour
teaspoon salt
teaspoon baking powder
.> cup nuts
114 teaspoons vanilla
2 squares melted chocolate
2
4
2
1/2
1
1
Cream shortening. Add sugar gradually.
Add eggs one at a time and beat after
each addition. Add sifted flour, salt,
and baking powder. Add nuts and va-
nilla. Divide batter into two parts. Add
melted chocolate to one half. Spread
chocolate batter in bottom of pan; then
add white batter. Bake for 40 minutes
in 300° F. oven. Frost with fudge
frosting.
Fudge Frosting
lYz cups sugar
Yz cup cream
i/i cup water
1 tablespoon light corn syrup
Ys teaspoon salt
2 squares melted chocolate
2 tablespoons butter — ^
September 1969
Years ago you
had to pay more
for electric heat
it was worth It.
Time was when only a few were willing to pay
for the luxury of flameless electric heat.
Now most everyone who wants it can have it
at no extra cost.
Beginning this year, the electric rate for heating in
total electric homes was reduced 20%.
Yours is probably one of the 4 out of 5 existing
homes which now can be converted to electric
heat . . . with reasonable operating cost.
Electric heat costs in most homes are now about
the same as gas.
Utah Power & Light Co.
Q
OMEGA
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COVENANT RECORDINGS
65
1 teaspoon vanilla
Cook first five ingredients to soft-ball
stage. Cool to lukewarm. Add melted
chocolate, butter, and vanilla. Beat by
hand until proper spreading consis-
tency.
Applesauce Cookies
yi cup shortening
1 cup sugar
1 egg
2 cups flour
y2 teaspoon cloves
V^ teaspoon salt
V^ teaspoon cinnamon
y^ teaspoon nutmeg
1 teaspoon soda
1 cup applesauce
1 cup nuts
1 cup raisins
Cream shortening and sugar. Add egg,
flour, and spices. Mix soda with apple-
sauce. Add to mixture. Add nuts and
raisins. Bake at 350° F. about 12 to 14
minutes or until light brown.
Carrot-Orange Cookies
1 cup shortening
3/^ cup sugar
1 egg, unbeaten
1 cup mashed cooked carrots
1 teaspoon vanilla
2 cups all-purpose flour
2 teaspoons baking powder
14 teaspoon salt
Cream shortening until light and fluffy.
Gradually beat in sugar. Add egg, car-
rots, and vanilla, beating well after each
addition. Sift together dry ingredients
and combine with carrot mixture; mix
well. Drop batter by tablespoons onto
greased cookie sheets. Bake in moder-
ate oven (350° F.) for about 20 min-
utes. Remove from pan to cool. Frost
with orange frosting while still warm.
Makes about 4 dozen.
Orange Frosting: Combine juice of 14
orange, grated rind of one orange, 1
tablespoon butter, and about 1 cup
confectioners' sugar.
Cherry Chews
^3
y^
1
1
1
2
1
Vz
Va
Va
¥2
V2
cup shortening
cup sugar
teaspoon lemon peel
teaspoon vanilla
egg
tablespoons milk
cup flour
teaspoon baking powder
teaspoon soda
teaspoon salt
cup seedless raisins
cup chopped walnuts
iy2 cups wheat flakes, slightly crushed
Candied cherries
Thoroughly cream together first four
ingredients. Add egg and milk. Beat
thoroughly. Sift dry ingredients togeth-
er. Add to creamed mixture, mixing
well. Stir in raisins and nuts. Drop by
teaspoons onto crushed wheat flakes.
Toss lightly to coat. Place on greased
cookie sheet about two inches apart.
Top each with a candied cherry half.
Bake in 400° F. oven about 12 minutes.
Makes three dozen cookies.
Banana Nugget Cookies
34 cup shortening
1 cup sugar
1 egg
lyz cups sifted flour
V2 teaspoon baking soda
1 teaspoon salt
y^ teaspoon nutmeg
3/i teaspoon cinnamon
1 cup ripe bananas, mashed
134 cups quick-cooking rolled oats
1 6-ounce package chocolate chips
Cream shortening. Add sugar and egg.
Sift together dry ingredients; add alter-
nately to creamed mixture with mashed
bananas. Stir in rolled oats and choco-
late chips. Drop by spoonfuls on lightly
greased cookie sheet. Bake at 400° F.
about 15 minutes. O
Melvin P. Randall
Manager, L.D.S. Department
294-1025
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Every L.D.S. service personally ar-
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RAISE «40,
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66
Improvement Era
THE NEXT TIME
YOU GET MAD
ATATELEVISION
NEWS REPORT
KEEP THIS IN MIND.
"Congress shall make no law abridging the freedom
of speech, or of the press."
—FIRST AMENDMENT TO THE CONSTITUTION
"The freedom of the press is one of the bulwarks of
liberty, and can never be restrained but by despotic
governments." —Virginia bill of rights
"The freedom of speech may be taken away, and
dumb and silent we may be led like sheep to the
slaughter." -george Washington
"The theory of a free press is that truth will emerge
from free reporting, not that it will be presented per-
fectly and instantly in any one account."
WALTER LIPPMANN
"Absolute freedom of the press to discuss public ques-
tions is the foundation stone of American living."
—HERBERT HOOVER
"If a nation expects to be ignorant and free, it expects
what never was and never will be." -thomas jefferson
Channel r^ ksl-tv
SALT LAKE CiTY. UTAH
September 1969 67
was
Asleep at My
said Orson h Whitney,
or any woman, who, having
appointed to do one
does another"
• Elder Orson F. Whitney (1855-1931),
one of the poet-historian princes of the
Latter-day Saints, became an apostle
April 9, 1906, at the same time as
George F. Richards and David 0. IVIcKay.
Elder Whitney, always a popular and
much-sought-for speaker, spoke at the
MIA June Conference in 1925, recall-
ing how, as a young man of 21, he
had served a mission in Pennsylvania
and had found some success in ex-
pressing his thoughts in newspaper
articles and poems.
His companion chided: "You ought
to be studying the books of the Church;
you were sent out to preafch the gospel,
not to write for the newspapers."
Young Whitney knew his missionary-
brother was right, but he still kept on,
fascinated by the discovery that he
could wield a pen. In his words, as
he spoke at a Sabbath evening MIA
session June 7, 1925:
"One night I dreamed — if dream it
may be called — that I was in the Gar-
den of Gethsemane, a witness of the
Savior's agony. I saw Him as plainly
as I see this congregation. I stood
behind a tree in the foreground, where
I could see without being seen. Jesus,
with Peter, James and John, came
through a little wicket gate at my right.
Leaving the three Apostles there, after
telling them to kneel and pray, he
passed over to the other side,' where
he also knelt and prayed. It was the
same prayer with which we are all
familiar: '0 my Father, if it be possible,
let this cup pass from me; neverthe-
less not as I will, but as thou wilt.'
(Matt. 26:36-44; Mark 14:32-41; Luke
22:42.)
"As he prayed the tears streamed
down his face, which was toward me,
I was so moved at the sight that I
wept also, out of pure sympathy with
his great sorrow. My whole heart went
out to him, I loved him with all my
soul, and longed to be with him as I
longed for nothing else.
"Presently he arose and walked to
where the Apostles were kneeling — fast
asleep! He shook them gently, awoke
them, and in a tone of tender reproach,
untinctured by the least suggestion of
anger or scolding asked them if they
could not watch with him one hour.
There he was, with the weight of the
world's sin upon his shoulders, with
the pangs of every man, woman and
child shooting through his sensitive
soul — and they could not watch with
him one poor hour!
"Returning to his place, he prayed
again, and then went back and found
them again sleeping. Again he awoke
them, admonished them, and returned
and prayed as before. Three times this
happened, until I was perfectly familiar
with his appearance — face, form and
movements. He was of noble stature
and of majestic mien — not at all the
weak, effeminate being that some
painters have portrayed — a very God
among men, yet as meek and lowly as
a little child.
"All at once the circumstances
seemed to change, the scene remain-
ing just the same. Instead of before,
it was after the crucifixion, and the
Savior, with those three Apostles, now
stood together in a group at my left.
They were about to depart and ascend
into Heaven. I could endure it no
longer. I ran out from behind the tree,
fell at his feet, clasped him around
the knees, and begged him to take me
with him.
"I shall never forget the kind and
gentle manner in which He stooped
and raised me up and embraced me.
It was so vivid, so real, that I felt the
very warmth of his bosom against
which I rested. Then He said: 'No, my
son; these have finished their work,
and they may go with me, but you must
stay and finish yours.' Still I clung to
him. Gazing up into his face — for he
was taller than I — I besought him most
earnestly: 'Well, promise me that I will
come to you at the last.' He smiled
sweetly and tenderly and replied: 'That
68
Improvement Era
Post,"
'as any man is,
been divine
thing,
will depend entirely upon yourself.' i
awoke with a sob in my throat, and it
was morning."
"That's from God," Elder Musser
said, when he heard the story.
"I don't need to be told that," Elder
Whitney replied, and then he told the
vast MIA congregation:
"I saw the moral clearly. I had never
thought that I would be an Apostle, or
hold any other office in the Church;
and it did not occur to me even then.
Yet I knew that those sleeping apostles
meant me. I was asleep at my post —
as any man is, or any woman, who,
having been divinely appointed to do
one thing, does another.
"But from that hour all was changed
— I was a different man. I did not give
up writing, for President Brigham
Young, having noticed some of my
contributions in the home papers,
wrote advising me to cultivate what he
called my 'gift for writing' so that I
might use it in future years 'for the
establishment of truth and righteous-
ness upon the earth.' This was his last
word of counsel to me. He died the
same year, while I was still in the mis-
sion field, . . . laboring then in the
State of Ohio. I continued to write,
but it was for the Church and Kingdom
of God. I held that first and foremost;
all else was secondary." O
September 1969
Richard L. Evans
The Spoken Word
Without law
This message was once sent to a President of the
United States by a group of concerned young
people: "We stand for preservation of our
heritage through obedience to law."^ Without law,
respect for it, living by it, upholding it, we would
have no heritage. Law sustains life. Law keeps the
universe in its course. Law assures that orderly pro-
cesses will lead to known results. Without law there
would be no safety, no standards, no assurance, no
guidelines in life. Without law men, nature, life,
would be in complete chaos. Then why, O why,
should there be looseness pertaining to law, failure
to uphold it? Frank Crane once gave some terse
sentences on this subject: "Every generation a new
crop of fools comes on," he said. "They think they
can beat the orderly universe. They conceive them-
selves to be more clever than the eternal laws.
They snatch goods from Nature's store, and run. . . .
And one by one they all come back to Nature's
counter, and pay— pay in tears, in agony, in despair;
pay as fools before them have paid. . . . Nature keeps
books pitilessly. Your credit with her is good, but
she collects; there is no land you can flee to and
escape her bailiffs. . . . She never forgets; she sees,
to it that you pay her every cent you owe, with
interest."^ Thank God for law, for those who respect
it, live by it, help to sustain it: for the laws of
health; for the renewal of the air and water of the
earth— for seeds that produce what was planted,
for the succession of the seasons, for everything
that leads to a known result, and sustains life, and
makes peace and orderly purpose possible. Every-
thing we have, everything we may ever expect to
have, everything we can count on would be lacking
without law. Everything that we can count on comes
with living and working with law. "We stand for
the preservation of our heritage through obedience
to law."
iM-Men-Gleaners, 1929.
^Dr. Frank Crane, Four Minute Essays; Pay, Pay, Pay!
* "The Spoken Word" from Temple
Square, presented over KSL and the Columbia Broadcasting
System July 6, 1969. Copyright 1%9.
69
.V.
ting ^^^^ win red^f^®
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Atnericasn
Bigelow
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DESEBET NEWS
ne MOW o
70
• The need for association and in-
volvement with others is essential
for man if he is to develop into an
adequate, worthwhile individual,
Brotherhood is a prerequisite for
godhood.
When a baby comes into the
world, he is on the receiving end
and thinks primarily of self. He is
uniquely different from all other
persons, yet he shares the same
desires and needs. As the child
develops, however, he transfers
much of his "me" tendencies to a
group pattern. He becomes a part
of a working group, sharing its
common goals and interests, giving
to others (ofttimes unknowingly),
and receiving satisfaction and
growth as a by-product of his
actions.
From time immemorial man has
recognized that to have a strong
brotherhood, there must be a shar-
ing and working together in love
and fellowship. He must give loy-
alty, love, appreciation, and under-
standing before he can keep these
virtues as his own. When he
achieves this maturity, he has ad-
vanced from babyhood and is now
giving as well as receiving.
Dr. P. Wendel Johnson, director
of the Institute of Religion at
Ogden, Utah, is second counselor
in the Weber State College Stake
and has also had extensive ex-
perience as a psychotherapist.
Improvement Era
By Dr. P. Wendel Johnson
W6 often discuss the fatherhood
of God and the brotherhood of
man, but equally as often we do .
not get beyond words. Brotherhood
comes only with a price— a price
paid in unselfishness, responsibility,
love, forgiveness, and communica-
tion with self and others.
Teachers especially should accept
the challenge to lift brotherhood
from a verbal content to a feeling,
sharing experience. This task con-
sists of being sensitive to the un-
seen needs, the yearnings, desires,
and hopes of others.
Brotherhood does not necessarily
unfold because and when "good
fellows" get together. Anyone can
be a good fellow and yet fail to
become an integral part of a united
brotherhood. Unfortunately one
may feel that his position or title
precludes his need to share in a
meaningful relationship. Another,
because he is a popular person, may
not feel the necessity to become part
of the brotherhood. Friction may
result because each "good fellow"
is acting independently ' and not
fully appreciating his opportunity
or responsibility to foster and reap
the rewards of genuine brother-
hood.
Brotherhood is sometimes more
than persons working in the same
building or for the same general
cause— it is more than assuming the
same intellectual goals. It is com-
munication from brother to brother.
The zenith of brotherhood is
reached when the gospel is lived
and shared.
But where does the "I" fit in?
The "I" must blend itself into "we"
if a brotherhood is to become a
fountain of growth and under-
standing. Just how important is
this? Can we identify some of the
essential elements that help to
make a meaningful and growing
brotherhood with our fellow co-
workers? President Brigham Young,
speaking in the old tabernacle in
1861, made the following prophetic
utterance pertaining to the "I" in
brotherhood:
"The brethren come here from
the States and from the old coun-
tries . . . expecting to learn the
great mysteries— the secret things
of God. What do you learn, broth-
ers and sisters? If you are good
scholars, you learn to treat your
neighbors as they should be treated,
and to have the same affections for
a person from Ireland or England
as you do one from your own native
land. . . . You come here to learn
that every person is a little different
from you. . . .
"The greatest lesson you can
learn is to learn yourselves. When
we learn ourselves, we learn our
neighbors. . . . You cannot learn it
immediately, neither can all the
philosophy of the age teach it to
you: you have to come here to get
a practical experience and to learn
yourselves. You will then begin to
learn more perfectly the things of
God. No being can thoroughly learn
himself, without understanding
more or less of the things of God:
neither can any being learn and
understand the things of God,
without learning himself. . . . This
is a lesson to us." (Journal of Dis-
courses, Vol. 8, pp. 334-35.)
This prophetic truism of Presi-
dent Young's— that the major secret
of successful brotherhood is learn-
ing, accepting, and improving self
—is reaffirmed by modern psycholo-
gists and sociologists. A physician
encourages his patients to subscribe
to a physical checkup each year.
Should we not also include a check-
up of our own emotional life by
making a personal inventory of our
strengths, limitations, fears, anxie-
ties, hopes, and frustrations? Then
should we not individually decide
how they affect our relationships
with others?
Learning to know oneself is an
'on-going process and ofttimes a
painful one. Honest objectivity is
a prime prerequisite necessary for
one to recognize and change those
personal characteristics that retard
his growth and inhibit his full
September 1969
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72
communication, acceptance, and
understanding of others. He who
cultivates this kind of objectivity
can learn how to change himself,
and with courage he can also learn
to live with those things he cannot
change.
To know oneself is to learn the
meaning of the word "why" about
oneself. Why is one jealous? Why
is he fearful, envious, and hateful?
Why does he use the well-known
defense mechanisms to protect his
self-image? Once these questions
are answered, he must then decide
how to use his newly learned
knowledge. To know himself, one
must strive to be emotionally hon-
est in expressing his feelings spon-
taneously and sincerely to others
without feeling the need to protect
his own ego. He must be honest
with himself so that he can be
honest enough with others to allow
them to be different.
The Lord gave to the Prophet
Joseph an insight into a meaningful
brotherhood in one of his many
revelations: "Therefore, strengthen
your brethren in all your conversa-
tion, in all your prayers, in all your
exhortations and in all your doings."
(D&C 108:7.) In this advice the
Lord was giving his servant the
basic steps in forming a brother-
hood.
A thought-provoking Jewish prov-
erb states that a person who saves
one man is looked upon as if he
had saved all men, and he who
destroys one man is judged as if he
had destroyed all men, for if a
person is the savior of one man, he
could well be the savior of others.
And likewise, to be able to destroy
one man, he becomes a potential
threat to the destruction of others.
Let us consider some of the
principles that are essential in
achieving brotherhood among our
brothers. Does each man envision
what steps must be taken to achieve
a real brotherhood? Does each per-
son recognize that one of the prime
purposes of brotherhood is to help
each other become more effective
and to provide a favorable climate
that will encourage each individual
to release his own inhibitions and
fears so that he might grow and
develop in love and confidence?
Can this be accomplished if he feels
pressures of duress and the lack of
support and understanding of other
persons? In other words, does each
understand and share the same
goals? Without this knowledge and
an incentive to achieve, little suc-
cess will be experienced.
The following suggestions may
be useful in helping persons to be-
come conscious of an overall con-
cept of brotherhood.
1. Provide a warm, understand-
ing atmosphere so that every
member will have and desire self-
expression.
2. Provide each person within
the brotherhood the opportunity to
express himself. This makes him
an interested and intelligent part-
ner—one who has a vested interest
in the brotherhood.
3. Enable each person to sense
his importance to the group and to
realize that the ultimate success in
brotherhood is primarily deter-
mined by his awn involvement and
the involvement of others. (The
leader who does everything for the
group virtually stifles individual
and brotherhood growth.)
A healthy attitude and a sincere
desire are essential keys to a suc-
cessful brotherhood. Attitudes are
more than intellectual experiences.
They are linked to such emotions
as fear, rage, love, jealousy. They
are the sum total of one's feelings
and prejudices and his precon-
ceived notions about another per-
son. If a person's attitude can be
favorably changed toward each
member of his group, the entire re-
lationship takes on new meaning
and depth. If one will accept the
Improvement Era
attitude "I will draw near to you,"
his fellow workers will ultimately
draw near to him.
With a positive, non threatening
attitude, one can then begin to
build a helping relationship for
himself and his brothers— a rela-
tionship that facilitates develop-
ment and growth for one another
in emotional maturity and person-
ality growth. In the scriptures this
is called godlike. A growing, help-
ing relationship can never exist
when one has negative and defen-
sive attitudes that compel him to
withdraw or retreat into neurotic
safety zones. With positive, whole-
some attitudes he can still differ
and yet be understood and accepted
by others.
To change attitudes, it is well to
remember that:
1. Because they are closely
linked to the emotions, attitudes
are seldom changed or developed
by persuasion or force.
2. Since individuals cannot al-
ways be approached directly, we
must provide positive experiences
wherein changes in attitudes will
emerge as secondary factors. This
is accomplished by providing the
opportunity to develop specific
skills, acceptable habits, and learn-
ing. Attitudes, once acquired,
linger long after the experiences
through which the attitudes were
learned.
3. An opportunity must be pro-
vided for each person to express in
words the change that has taken
place in his feelings toward a cer-
tain person or situation. This will
help him recognize and understand
the attitudinal change that has
taken place within him.
Each person should ask himself
these questions: Do I become
envious or jealous when one of my
fellow workers receives a single
honor or award? Can I truthfully
thrill with his success and feel I
have played a small part in his
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74
accomplishment? Jealousy or envy
is a warning signal that the inter-
personal relationship is not healthy.
In a healthy brotherhood there is
no need for rivalry or competi-
tion, for competition is with self,
not with others.
Within each of us there is a love
stream and a hate stream. Emo-
tional energy can flow down either
stream, depending upon the confi-
dence one has in self and others or
the fears he has of self and others.
Other questions that need to be
answered are: Does my emotional
maturity permit others to differ
from me? Will I accept and under-
stand them in their differences? If
a person can answer "yes," it is
quite apparent that the "I" is paying
the price of understanding and
learning how his brother feels to-
ward himself and the world about
him. It is learning to accept with
understanding his fears, apprehen-
sions, goals, failures, and successes.
Until the "I" is emotionally mature
and motivated to do this, brother-
hood will be only a name without
feeling, and misunderstandings and
unresolved differences will always
exist. The result will be merely an
aggregate number of individuals
going their own respective ways.
The Savior, tuned in with the
woman taken in adultery, gave her
a vision of hope and a goal for the
future. He neither condemned nor
upheld her in her mistake; rather,
he accepted her as a person of
worth and created a relationship
that made it possible for her to look
at herself and her actions with ob-
jectivity. Through his giving of
himself, the woman was able to
perceive and accept herself.
The above experience indicates
that we should:
1. Take time to get acquainted
with the other fellow— walk in his
shoes and learn to appreciate his
inner feelings by getting acquainted
with him at work, in the home, and
socially. The other fellow believes
that his ideas and thoughts are con-
sistent and good. If this were not
so, he would not retain them.
2. Try walking the second mile
with our brother and do what-
ever is possible to alleviate his per-
sonal problems, his concerns, his
anxieties.
3. When a difference arises with
our brother, be sure that in coping
with the situation we attack the
problem instead of his personality.
How effective is my communica-
tion? Communication is the basic
tool used for the improvement of
brotherhood relationships. If we
see the trustworthiness and integ-
rity of the communicant, our com-
munication becomes meaningful
and forthcoming because we are
accepted. When we judge others,
our communication often breaks
down because the "I" dominates
the "we." The stronger the "I" feels
about a subject or an idea (i.e.,
politics, reHgion, etc.), the greater
is his challenge to understand and
be understood.
Unless the "I" listens, there is no
real communication. Without the
"we" in communication, there is
only an exchange of meaningless
words, for communication is a two-
way process wherein one listens
creatively as well as speaks to be
understood. A one-way communi-
cation does not fulfill the require-
ments of brotherhood, because a
person is too occupied in putting
across his own ideas and denying
his brother his chance for emphatic
self-expression. Remember, when
there is no communication, personal
relations have broken down. A
conflict exists between the sender
and the receiver wherein either or
both need help to remove the
obstacles of defensive self-justifi-
cation.
Some people listen but do not
hear. They seldom take time to stop
to listen to the impHcation of what
Improvement Era
is being said. What do my brother's
words imply? To understand our
brother, we must find the message
beyond the spoken words.
The success of a brotherhood
centers within the individual. If
he is immature and hides like an
ostrich behind a protective cloak
of unreality, he will deny that prob-
lems and misunderstandings exist
within the brotherhood. Somehow
he will shut reality out of his mind,
and to live with himself he will
fortify the "I" with defense mechan-
isms that really do not hide his
weaknesses but unwittingly make
them more obvious to others. Thus,
he retires more and more into a
false seclusion with his own in-
adequacies.
If he is emotionally mature and
devoid of excessive defense mech-
anisms, he will face whatever
problems may exist and attempt to
find suitable solutions for them. He
will learn to live with his brothers
even though they may differ in
opinion. Without losing his emo-
tional composure, he will accept
and understandingly tolerate un-
solved difficulties and differences
that may exist among them. In this
way he has subjected the love of
the "I" by acquiring a conscious-
ness of the greater possibilities for
personality expansion in the broth-
erhood of the "we." In paraphras-
ing a statement of the Savior, we
could say: to save the "I" one must
first learn to lose himself in the
greater love of the "we."
Essentially, when one has been
accepted into brotherhood, he has
learned to know himself. He per-
ceives a fresh approach to himself
and others, and, viewing himself
objectively, he stands stripped of all
dishonesty. In this clarity of vision,
he achieves communication from
soul to soul. It is the only way to
peace and contentment and to the
full realization of his potential
manhood. O
September 1969
Year's Food Supply
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Name
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City State
#40 East 2430 South, Salt Lake City, Utah 84115
- Zip _
Ph. (801) 486-9671
75
The Church
Moves On
June 1969
Cassia East Stake in Idaho was
organized by Elder LeGrand Richards
of the Council of the Twelve. The' stake
results from a name change and a
realignment of wards. Raft River Stake
was disorganized, and its wards became
a part of the new stake. The Decio and
Springdale wards were transferred to
the new stake from Burley Stake.
New stake presidency: President De-
vere Harris and counselors Myron P.
Sorenson and Herman Miller, Jr., Malad
(Idaho-Utah) Stake.
San Diego North Stake was or-
ganized from parts of San Diego (Cali-
fornia) Stake by Elder Mark E. Petersen
of the Council of the Twelve. President
Ray M. Brown and counselors Don L.
Riggs and Carl J. Bair were sustained
in this, the 489th stake now functioning
in the Church.
New Hue
By Maureen Cannon
/ raise the lid — oh, washday
shock!
I gasp, I bleat, I blink. . . .
One sly and sneaky bright
red sock
Has taken charge
And, by and large,
My whites are "in the pink"!
New stake presidencies: President
Reed E. Brown and counselors Carl T.
Ovard and Robert A. Williams, Summit
(Utah) Stake; President Clinton D.
Davis and counselors Raymond M.
Williams and DeVoe C. Gill, San Diego
Stake.
This was the last weekend in which
stake conferences were scheduled be-
fore a six-week summer vacation.
Governor Calvin L. Rampton of Utah
has proclaimed June 22-29 as Mutual
Improvement Associations Week. The
declaration especially honors the cen-
tennial observance of the YWMIA, to be
held at June Conference.
This was a YWMIA Camp Day,
the beginning of pre-June Conference
events. In the early evening the Master
M Man-Golden Gleaner banquet was
held in the new Salt Palace.
Then at the Salt Palace it was the
elegant once-in-a-lifetime occasion, the
Centennial Ball of the Young Women's
Mutual Improvement Association, with
dancing appropriately bridging the
century.
"Mini-Musicals," five prize-winning
roadshow acts, a full-length play pre-
sentation, and "The Sound of Theater"
each began three-night performances at
locations on the University of Utah
campus.
A centennial reception in the newly
restored Lion House, the Brigham
Young home where the MIA was orga-
nized, began at four this afternoon.
They will continue Friday and Saturday
afternoons.
A sunrise YWMIA centennial ser-
vice for young women leaders of the
Church was held at 6:00 this morning
in the Salt Lake Tabernacle. The spe-
cial program featured premiere of a
film on the early days of YWMIA, Pio-
neers in Petticoats, and an address by
President N. Eldon Tanner of the First
Presidency.
General sessions of the 70th annual
June Conference were held at 9:30 a.m.
and 1:30 p.m.
"There's Nothing Like a Girl" was
theme of the dance festival, which was
presented in the first of three per-
formances at the University of Utah
stadium.
A quartet festival of singing was
presented in the Tabernacle, featuring
ten quartets from throughout the
Church. The drama presentations were
repeated at University of Utah loca-
tions.
This day was also the 125th anni-
versary of the martyrdom of the
Prophet Joseph Smith and his brother
Hyrum.
Today was devoted to comprehen-
sive departmental sessions and work-
shops for MIA officers and teachers,
followed by the dance and quartet festi-
vals. Lion House reception, and drama
presentations in the evening.
The traditional Sabbath morning
session in the Tabernacle, under the
direction of the First Presidency, closed
the MIA June Conference. It was an-
nounced during the conference that
because of the growth of the Church,
in the future ward MIA workers will no
longer be invited to attend June con-
ferences.
July 1969
Promised Valley began its nightly-
except-Sunday third summer season in
the Temple View Theater, across the
street, east of the Salt Lake Temple.
New stake presidency: President
Henry E. Anderson and counselors Wal-
lace L. Burt and George T. Brooks,
Sugar House (Salt Lake City) Stake.
President David 0. McKay fulfilled
a desire and a promise when he at-
tended the official opening ceremonies
of the new David 0. McKay Hospital
in Ogden, Utah. He had promised "to
be present at the opening of the hos-
pital," at the groundbreaking cere-
monies October 22, 1966.
Fifty trophies in 34 divisions were
presented at the conclusion of the
annual all-Church tennis tournament.
76
Improvement Era
During inter-faith services, Presi-
dent N. Eidon Tanner of the First Presi-
dency offered the dedicatory prayer at
Salt Lake City's new auditorium com-
plex, the Salt Palace. Music for the
service was given by the Mormon
Youth Symphony and Chorus, making
its first public appearance.
The Salt Lake Tabernacle Choir and
organ marked the end of 40 years of
successful nationwide radio broadcast-
ing at their weekly broadcast this
morning, where many congratulatory
telegrams were received. Immediately
following the broadcast a short radio
and video tape was made for the Na-
tional Broadcasting Company, which
will be telecast during special program-
ing as the American astronauts reach
the moon next Sunday.
The Tabernacle Choir and organ be-
gan broadcasting nationally as an NBC
Monday afternoon feature July 15,
1929. it became a Sabbath morning
Columbia Broadcasting System pro-
gram on the first Sunday in September
1931.
The Salt Lake Tabernacle Choir,
singing in San Diego, California, as part
of that city's two hundredth anniver-
sary, was given two standing ovations
and long rounds of applause by an
estimated thirty thousand who attended
the concert at the San Diego Stadium
this evening.
This was the day of the Children's
Parade, as Salt Lake City began the
annual Days of '47 celebration.
President Joseph Fielding Smith
of the First Presidency and President of
the Council of the Twelve commemo-
rated his ninety-third birthday at a
traditional family gathering held in a
Salt Lake City park.
The appointment of Roy W. Oscarson
of St. Louis as a Regional Representa-
tive of the Council of the Twelve was
announced.
Sj]
Of the astronauts landing on the
moon today, President N. Eldon Tanner
of the First Presidency said: "I know
of no single thing in the history of man
that has caused all people throughout
the world to be so vitally and unitedly
interested in and involved in what was
taking place as they were in the flight
of Apollo 11 and putting man on the
moon. I feel that man on the moon,
communicating with us on the earth,
should help men to believe and under-
stand that God, the Creator of the
earth, which is the spaceship on which
he placed us, can communicate with
us, and that if we keep in tune with
him we will have a safe landing when
we have completed our mission here
on earth."
This was Pioneer Day in Utah, the
intermountain West, and in fact any-
place where the Saints assemble. In
Salt Lake City the traditional parade
was led by a U. S. Marine Corps color
guard and the Marine Corps Band from
Twenty-nine Palms, California. Follow-
ing close behind was a car in which
President and Sister David 0. McKay
were riding.
•5f
Richard L. Evans
The Spoken Word
For directions on how to live life
There is an always compelling question: Where would we - or
should we — or can we go for directions on how to live life?
Perhaps we can draw a parallel. Where would we go for directions
on how to use an instrument, a car, or a complex piece of equipment?
Who knows most about what things are made for, how they should be
operated and cared for, what they are designed to do? Obviously,
the designer or maker of a machine would be the one most likely to
prepare a manual of instructions pertaining to it. And so likewise, in
life, the Creator, the Administrator, would know most about its purpose,
about people, about their possibilities. The Maker would know why
moderation, morality, labor, respect for law are essential for peace
and health and happiness. He has given us a marvelous mind, marvelous
physical faculties, and has counseled us to do some things and not
to do others, and not to impair or clutter our lives or consciences
with unwholesome habits, or careless living, or unbecoming conduct.
It is natural that it should be so. One cannot conceive of a parent's
not being interested in everything that pertains to his children: their
physical, mental, moral, and spiritual health, and happiness. And one
cannot conceive of the Father of us all not being interested in every-
thing that pertains to his children. And so he has given us standards,
counsel, requirements, commandments, laws, rules of life to realize
our highest possibilities, our highest happiness. Where else would we
turn? Whom else could we trust with our everlasting lives? There are
many brilliant men on earth but none who knows enough. To those
distressed, to those with problems, to those who are searching and
trying to find a way, look beyond the superficial, beyond the surface,
beyond the shifting theories, the irresponsible permissiveness, the
false assumptions. Look to the meaning and purpose and peace of life,
and its limitless, everlasting possibilities. Turn to the Maker for the
directions you so much seek.
* "The Spoken Word" from Temple Square,
presented over KSL and the Columbia Broadcasting System June 22, 1969. Copyright 1969.
September 1969
77
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Maya
By Don L. Searle, Jr.
The seedcase breaks
And the stalk fights free,
Noiv struggling ivith earth,
Notv rising heavenward,
Lifted by ivind, and drawn on
By the siren song of sun.
In his maize, the Indian tiller
sees
Fidfillment of the promise
Left by his fathei-s,
Who have thus tilled their crops
For centuries, eras, generations.
In his heart, he feels, too,
Fulfillment of a jjromise.
The bursting of a seed.
And, though he knotvs not the
soiver.
Yet knoivs the seed is good.
The promise left by his fathers
Tells him he is a child of God,
Strayed these many centuries.
Whom his Eternal Parent will
rescue.
He is god-seed, and will not be
abandoned.
But will bloom too.
And produce, and be harvested
By the Soiver who has thus tilled
his crops
For centuries, eons, and eterni-
ties.
Improvement Era
One Vote Can Change History
By Henry C. Nicholas
• The right to vote, to exercise one's
political franchise, in whatever nation
one finds himself is based on a re-
sponsibility that all Christians and men
of goodwill must honor if they are to
continue their democratically oriented
societies. To emphasize the matter,
history affords many instances where
only one vote changed or would
have changed the entire course of his-
tory. No one need ever think his vote
does not count. It counts immensely.
One vote in 1774 prevented the
United States from becoming an
independent nation within the British
Empire. When the First Continental
Congress met in Philadelphia, the pro-
posal was made that America remain
In the British Empire as a separate,
political entity, an imperial relationship
such as that of Canada and Australia
today. This proposal was defeated by
a margin of one vote, and it is but one
of a number. of historic instances in
which a single vote has decided the
destiny of a nation.
In 1868 impeachment proceedings
in the U.S. Senate against President
Andrew Johnson lost by one vote.
In modern times a single vote
exerted a tremendous influence on the
Allies' winning World War II. In the
summer of 1941, when German troops
were rolling through Russia, and Japan
was perfecting the last details of its
attack on Pearl Harbor, the House of
Representatives voted on the proposal
to disband our new army of 1,500,000
men. This proposal was defeated by
the narrow margin of one vote.
The sum of it all is that your vote
counts — and it counts heavily. O
^(/ed/m/ (jF/t/f/M/m^
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79
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80
Mormon Battalion
Although I enjoyed "The Mormon
Battahon Monument in San Diego"
[June], I flinched when I encountered
three geographical errors: (1) Cajon
Pass does not cross the Sierra Nevada
Mountains. It crosses the San Bernardino
Mountains over 150 miles south of Mt.
Whitney, which is located near the ex-
treme southern end of the Sierra Nevada
range. (2) The Truckee River flows
easterly off the Sierra Nevada into Ne-
vada, finally draining into Pyramid Lake
northeast of Reno. It would have been
impossible for the soldiers to walk up
the California coast to the Truckee River,
inasmuch as the Truckee does not enter
the ocean. (3) It would have been
equally impossible for the soldiers to fol-
low the Truckee to Sacramento. The
Truckee flows easterly away from Sacra-
mento. The nearest it comes to Sacra-
mento is in its headwater areas, which
are located nearly 100 miles east of Cali-
fornia's capital city.
Edwin P. Pister
Bishop, Californi.\
And now we flinch.
Fiction
I feel I must tell you how much I have
enjoyed the fiction you have used in the
Era in the past year. I was particularly
delighted with "A Happy Misunder-
standing" [May] and "Be Jubilant, My
Feet" [March], and was impressed by
"Personal Appraisal" [April], "With
What Measure" [July 1968], as well as
several others. I hope you will continue
to use these kinds of stories often. I
would like to see more articles along the
lines of "The Long Hot Summer of
1912" that give us a glimpse of true
pioneer experiences.
Grace Diane Jessen
Glenwood, Utah
Another Irishman
I am only 12 years old but I read the
Era a lot and soon I will be 13. I read
your article "The Mormons and the Irish"
[April] and just wanted to tell you my
story. My father is an Irish convert. I
was two years old when he joined the
Church. I wrote to give you one more
example of an Irish Mormon.
Pamela Powers
Seattle, Washington
Conference Talks
Thank you for publishing the Era each
month. My testimony is strengthened
each time I read it. Since I am a mis-
sionary in Chile I don't have an oppor-
tunity to listen to general conference, but
the talks are published in the Era. It is
really interesting to find out that the
Spirit can be felt in the written word
as well as the spoken. I'm thankful that
the Lord has blessed me with the ability
to read, the simple gift of reading.
Elder Stanley Church
Chilean Mission
The deaf and hard-of-hearing Latter-day
Saints wish to express their thanks for
the Era coming into their homes each
month, especially the general conference
issues. Not being able to hear radio or
TV, or not knowing if the persons giving
the interpretation signs to us are com-
pletely accurate in their sign signals, the
Era is our lifeline. We deaf Latter-day
Saints love the Era.
Sister Joan Parry
Oakland ( California ) Fifth Ward
The May Issue
Your May conversion to a women's
magazine, minus the problem page,
comes as somewhat of a surprise, but . . .
excuse me while I change the nappies
and get on with knitting.
Peter John Bleach
London, England
Zinnia Parade
By Beth M. Applegate
The leaves of the garden are
blackened and dead,
But there still is fire in the
zinnia bed
Where, like rigid old soldiers,
roiv after row,
The scarlet zinnias parade in a
shotv.
"Eyes right. Present arms. At
ease men. At ease."
Down the line they all turn at
the trill of a breeze.
Gorgeous old troopers all game
to the last.
They hate to acknowledge that
summer is past;
Standing stiff in their glory,
they know they are beat.
And that this, their last call, is
their final retreat.
Improvement Era
Computers
are for
counting.
People
are for
counting on.
A great combination working for you at Union Pacific.
It's not what computers
do, but what people do
with them.
Our people are noted
for their computer sense.
That's how they line up
facilities so quickly, how
they sort, switch, weigh and
couple thousands of cars
on the move, how they
whisk your freight smoothly
into the traffic flow.
Union Pacific people
use computers to spot
trouble before it happens,
to watch your shipment
as it speeds along, to
flash information back,
if needed.
To do the best job, we're
spending millions every
year on computers, re-
search, new equipment
and facilities. But the
value of the people who
run them can't be com-
puted. In customer
service, they're priceless.
For industrial property
information, write in
confidence to Edd H.
Bailey, Pres., Union
Pacific, Omaha 68102.
UNION
PACIFIC
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1869 11969
CENTENNIAL
Use the sharp new tools of Union Pacific.
September 1969
81
T"-
kiiiSi''*f%*<i,>*
TbeseTimes
New Patterns
inWo rid Affairs
By Dr. G. Homer Durham
President, Arizona State University
at Ternpe
• With men on the moon, there
are new patterns in world affairs.
Complete domination of foreign
policy consideration by the United
States on the one hand, and the
USSR on the other, has come to
an end. The dissonant duet has
been joined by other voices.
The world after 1945 was domi-
nated by the two super-powers,
the USA and the USSR. The shift-
ing patterns* since that time were
at first hardly discernible. NATO,
formed in 1949, emphasized the
super-power, bi-polar world. Twen-
ty years later, NATO still exists,
but who can name the American
commander or identify the loca-
tion of his headquarters?
A genuine American, hard-line
conservative of my acquaintance
is spending a summer vacation in
Yugoslavia, not San Diego. This
would have been unthinkable a
few years ago. President Richard
Nixon in the same summer visits
Romania. Despite the Czech in-
vasion and crisis of a year ago,
the patterns are shifting.
What has changed since Dwight
D. Eisenhower left Columbia Uni-
versity to command the NATO
forces 20 years ago?
;\-\-
">e ' 5»"* ^ *
.#
'?^Sf*'
1. Personalities. Most of the
leadership personifying the post-
1945 super-power system has
changed. Under Mr. Truman
the postwar situation gave rise to
the term "cold war." Mr. Truman
left the American presidency in
January 1953. Stalin died the
following spring. Malenkov, who
succeeded Stalin, was a short-
termer in Russian leadership.
President Eisenhower and Mr.
Khrushchev developed a brief
"entente." In China Mao defeated
Chiang in 1949 — asserting what
soon came to be a "third force"
in Asia. The growing tension be-
tween Russia and China has now
become apparent. Border inci-
dents reveal the split.
"Titoism" in Yugoslavia by the
time Eisenhower was President
demonstrated that Communist
nationalism in Europe was a
stronger motive than international
Communist solidarity. The Hun-
garian revolt in 1956, the Czech
incidents through 1968, and
certain signs in Poland, although
not politically successful, have
made the same point. The impact
of Maoist doctrine in such distant
points as Albania, Africa, and
Latin America have indicated
other variances.
The rise of De Gaulle under a
new French constitution and his
departure from office in the spring
of 1969 probably marked the
shifts to a new pattern as clearly
as anything. Churchill, Adenauer,
Truman, Eisenhower, Attlee, Eden,
Stalin, Malenkov, and De Gaulle
have given way to others. Even
Fidel Castro, not on the center
stage in 1945, has been around
long enough not to provoke over-
anxiety.
The passing parade of person-
alities and the forces behind them
indicate that the world of the
1970s is to be quite different.
The replacement of the dissonant
duo by a small chorus — in which
82
Improvement Era
there are two powerful voices —
makes a different world.
2. Economic systems. The cast
of characters among the world's
economic systems has also altered
sufficiently to indicate something
about the new patterns. Instead of
the USA dominating world produc-
tion, as it did immediately after
1945, exporting foreign aid, the
USA has experienced a gold drain.
An export imbalance has appeared
from time to time in the past
several years. President Johnson's
term saw even a threat to control
foreign travel and spending abroad
by individual Americans.
The Bretton-Woods internation-
al monetary fund agreement has
been patched up several times
since 1945. The franc has been
devaluated and then, with De
Gaulle's new francs, has become
a solid currency. The British pound
has been devaluated at least twice
since the war and is still in trouble.
But the big economic changes
have come in Japan, West Ger-
many, and the European common
market countries, in contrast with
what existed in 1945. The eco-
nomic patterns of the future deep-
ly involve Japan, West Germany,
the USA, and the USSR and their
respective national and interna-
tional ties.
These changes have likewise
dramatized the difficulties of the
Latin American nations. And
Pompidou's willingness to remove
the French veto of British entry
into the European community will
have side effects in Africa and the
so-called commonwealth countries
of the "sterling area." Automa-
tion, electronics, computer tech-
nology, space satellites all mark a
different economic world than in
1945.
3. Political systems. Political
institutions change more slowly
than the economic. Structures of
existing systems change much,
much more slowly and with less
frequency than the personalities
who occupy them. To a large ex-
tent, the new personalities and the
new economies of the 1970s face
the different world. But today's
leaders confront the world with
the same kind of political mech-
anisms as those of 1945. Some of
these instruments may be sadly
outmoded in the age of satellites,
space technology, 747s, and
jumbo jets. But there are some
new members of the cast of char-
acters. Equipped with the old
political instruments, the United
Nations, varying types of weap-
onry, and the political institutions
of each national system, the new
members of the cast since 1945
show that the play on the world
stage is indeed different.
The most notable change is
the replacement of the former
British imperial system with forty
or fifty new nations. Many of them
are in Africa. But also included
are such entities as Malta, a small
island in the Mediterranean, to
which the U.S. now names a full-
fledged ambassador (John C.
Pritzlaff, incidentally, of Arizona).
In a weightier sense, India since
1945 has been divided into two
great and populous nations, India
and Pakistan. Burma has likewise
emerged and given the U.N. its
third Secretary-General, U Thant.
The French, Dutch, and Portu-
guese empires have been dis-
solved. Algeria and Indonesia are
significant examples of new na-
tions that have emerged. Finally,
but of deep import, Israel, Jordan,
and Egypt have become inde-
pendent nations, adding Nasser,
Mrs. Meier, and King Hussein to
the new parade of leadership.
In this milieu, the United States
became involved in "a land war in
Asia," against which all our former
leaders warned. This involvement
seems to have promoted more
unrest in the United States than
any event in our national history
September 1969
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83
— short of civil war in 1861.
No one knows the future. But
I suspect that from Mr. Nixon's
trip to Romania, what preceded it,
and what follows it that does not
immediately meet the eye, Ameri-
can-Soviet relations may resume
the point preceding the U-2 inci-
dent. Before that, Vice-President
Nixon could go to Moscow and
discuss the merits of American
washing machines with Mr.
Khrushchev. Or, Mr. Khrushchev
could come to the United States,
and, rather than bang his post-U-2
shoe on the U.N. table, he could
view with wonder an Iowa farm
and its corn crop.
From Nelson Rockefeller's mis-
sion to Latin America, perhaps the
administration will find it advis-
able to recognize the Castro
regime and even make a trade
agreement, including resumption
of less than hijacked jet transport
to and from Havana. At least
voluntary trips to Havana would
appear to be preferable to involun-
tary ones. The fact that so many
now make the trip, receive steak
dinners in Havana, experience
little delay, and then "enjoy" re-
turn flights to the U.S. would seem
to indicate something. As person-
alities and economic patterns
change, the late seventies might
even see a TWA flight to Shanghai.
Perhaps in the eighties tour ex-
cursions might be advertised to
the Shanghai Hilton. At least these
are some possibilities that may
cause us to ponder in these times.
It's U and I . . . grov^^n nearby!
84
Improvement Era
A New Look at the Pearl of Great Price
Part 8 (Continued)
£ \7^^
I 1 *fff%^^
"SJ%^
Facsimile No.1, by the Figures
9 Dick: Why are the figures in Fac-
simile No. 1 numbered backwards?
Mr. Jones: Some people have objected
to the numbering and have even seen
in it evidence of fraud. But if you will
look very closely you will see that the
numbers are not written in ancient
Egyptian at all, but in modern Amer-
ican. They have been put in purely
for convenience in identifying the
various figures under discussion. And
just as those figures can be discussed
in any order, so there is no mystic or
symbolic significance whatever in-
tended in the numbering. The first
eight figures are numbered in a per-
fectly consistent order beginning at the
top and reading from right to left. The
animated figures naturally come first,
being the actors of the play rather than
mere properties — that is why the croco-
dile, No. 9, has precedence over the
purely symbolic lotus, No. 10; and the
"gates of heaven," being far more con-
spicuous and specific than the vague
hatch-lines "signifying expanse" (Fig.
12), are given priority over them.
Dick: But why does the numbering of
the four jars go from right to left?
Mr. Jones: The natural transition
from Figure 4 is to the nearest jar, Fig-
ure 5. That, I think, is all there is to
it. Actually, the canopic jars are num-
bered in the correct order of their im-
portance, but that is probably a mere
coincidence.
Dick: How about the next figure?
Mr. Jones: The jackal head, called
here "the idolatrous god of Libnah."
That is the most easily recognized of
all the names.
By Dr. Hugh Nibley
Jane: Why is it so easy?
Mr. Jones: Because the name has
actually turned up in the Egyptian rec-
ords, and been obligingly transposed
into good Canaanite by Professor
Burchardt as plain and simple Libnah,
designating an unknown geographical
region. ^^^'^ Also, however you look at
it, it always means the same thing.
Take the Semitic root l-b-n: what do
Mount Lebanon (the snow-covered),
lebon (which is Arabic for milk), and
lebanah (which is Hebrew for moon)
have in common?
Dick: That's easy. They are all
white.i=o
Mr. Jones: Shining white. And ac-
cording to the Rabbis the name of
Abraham's relative Laban means white-
faced or blond — another indication of
blondness in Abraham's family.^-^ And
in the Indo-European family what do
Alps, lamps, Olympus, and all limpid
and lambent things have in common?
They too are shining white. The end-
ing -ah would normally be the femi-
nine ending designating a land or
region "as the mother of its inhabi-
tants," as the formula goes. Libnah
would be the White Land, and there
were places in Palestine in Abraham's
day called Libnah, "whiteness";^-'-
then too, Levi had a son Libni, whose
name meant white. ^-^
Dick: So Joseph Smith could have
got the name from the Bible and found
out what it meant from a dictionary.
Mr. Jones: Indeed he could have,
but does he ever make capital of the
name? Does he ever connect it up with
whiteness or anything else? Neither he
or any of his contemporaries knew that
the Egyptians always identified the
jackal-god of Figure 6 with the White
Land.
Dick: Did they?
Mr. Jones: Most certainly and em-
phatically. Our friend Anubis of the
jackal's head at all times enjoyed two
constantly recurring epithets.
Jane: What's an epithet?
Mr. Jones: It is a descriptive tag put
to the name of some famous person or
thing, like "Long-haired Achaeans," or
"Honest Abe," or "Mack the Knife."
An epithet is used so often and so auto-
matically that it is practically part of
the name — a sort of title. Well, from
first to last Anubis always had two
special epithets: he was "Lord of the
White Land" and "Chief of the West-
erners." If you will look at the chart
you will notice that the jackal-headed
jar also represents the West.
Jane: What is the White Land?
Mr. Jones: That is just what Profes-
sor Kees asked himself. He decided that
"Lord of the White Land" (nb ta djesr)
is derived from the idea of "Lord of
the shining, sanctified [prachtigen,
geheiligten] Land," that being a
euphemism for the necropolis.^-*
Dick: And everybody knows that the
necropolis is in the West. That would
make him Lord of the westerners!
Jane: But wasn't Upper Egypt, the
Southern Kingdom, the land of the
white crown and the white palace and
the white mace, and all that?
Mr. Jones: There was a strong temp-
tation once to locate the "White Land"
of Anubis in Abydos, but Kees showed
September 1969
85
Fac. I, Fig. 10. Here the four lotuses frame the palace gate on which Pharaoh himself
reposes as a lion. These vessels are of a type brought by foreign visitors to Egypt as
gifts to Pharaoh. Here the lotus may well symbolize the exchange of courtesies between
the court of Egypt and its guests.
■k zK- -^k -k -A-'k -k i^ -^ -k :h
PLaM
Here a
similes
holding
line of pylons exactly resembling those in Fig. 11 of Papyrus No. 1 (the fac-
are unsatisfactory) supports three portraits of a Pharaoh who is very obviously
up the sky. They are assisting him in this function as pillars of heaven.
SIDE ELEVHTION
EDD El-EVflTION
secTioM on n-n
Fac. I, Fig. 11. Most of the great early tombs
are surrounded by 24 pylons, possibly signifying
their nature as "pillars of heaven."
that White Land does not necessarily
refer to Upper Egypt, though he ad-
mitted that the meaning of the term
remained obscure.^''* But very early
Brugsch noted that of the four canon-
ical colors the official color of the West
is, surprisingly, white — instead of a
red sunset.^-"' On the other hand, the
Libyans to the west of Egypt, noted for
their white skin and blue eyes,^-*^ were
identified by Josephus with the Leha-
bim, from a root Ihb, meaning "shin-
ing," "flashing," Arabic lubhah, "a
clear, white colour, brightness of the
complexion or colour of the skin," ac-
cording to Lane.^-' But let's avoid too
much playing around with words and
sounds, which is altogether too easy,
and settle for a few fairly certain
points: (1) Libnah does mean White
Land; (2) "the idolatrous god of
Libnah" does have the mask of Anubis;
(3) the jackal-headed canopic figure
does stand for the West; (4) Anubis is
the Lord of the West; (5) he is also
"Lord of the White Land"; (6) white
is the ritual color of the West. That's
enough, without bringing in the white
Libyans, to give you something to play
with. It doesn't prove anything, ex-
cept, perhaps, that Libnah is a very
appropriate name to use if you want
to divide up the world into four regions
or races according to Egyptian practice.
Dick: But how about Mahmackrah?
That's a beast of a different color.
Mr. Jones: But even more interesting
because of its unusual name. Figure 7,
"the idolatrous god of Mahmackrah,"
has an ape's head, though sometimes it
is shown with the head of a bull or
cow; the Egyptians placed it at the
northern quarter of the horizon. What
makes its name so intriguing is that it
makes sense almost any way you di-
vide it up. We must always bear in
mind when confronted with the often
exotic-looking foreign names that oc-
86
Improvement Era
The bold and dramatic line panels and pillars are found only in sacred buildings in
Mesopotamia and are characteristic of the earliest palace facades and tombs of Egypt,
indicating the other-worldly nature of those structures. In Egypt the recessed panels
represent gates to the other world, and the pillars flanking them the pillars of heaven.
The lion Nefertem guards Egypt's northeast frontier with his big knife and his lotus —
the welcoming committee for those who came to Egypt from Abraham's Canaan. The
lotus is the official symbol of the border control and of permission to enter the country.
cur in the writings of Joseph Smith
that it is the sound and not the sight
of the name that is being conveyed.
Baurak Ale and Shaumahyeem are per-
fectly good Hebrew if you read them
out loud; though they look absolutely
outlandish, it would be hard to give a
better rendering of the old sounds
without the use of a phonetic alphabet.
The names of our canopies are ad-
dressed to the ear and not the eye —
that is why it is possible to fluctuate
between Elkenah and Elkkener, Korash
and Koash. Mamackrah suggests all
sorts of things to the ear, and it would
take us a long time to ring all the
possible combinations that Semitic and
Indo-European dictionaries could give
us on the syllables mah, mack, and rah,
all of which are full of meaning in any
language. What grabs me, for example,
is the middle syllable, not plain
"mack" but "mackr-" and of course the
final -rah. What I hear is "Mah-
mackr-rah." That means a lot to me.
Jane: Why "mackr-," of all things?
Mr. Jones: Because it reminds me of
an element occurring in some important
Canaanite names. M/ir-Anat, for ex-
ample, means "champion or upholder
of the goddess Anat";^-® and Rameses
II called himself Mahr-B'l, meaning
upholder of Baal, the Canaanite god.^^^
Mahr-Rah would be the champion or
upholder of Rah, the Egyptian equiva-
lent of Baal.
Dick: But this "-mackr-" is spelled
with a -ck- instead of an -h-.
Mr. Jones: The -h- in "mahr" belongs
to the root, and must have a heavy
sound in order not to be swallowed up
by the following -r. You can see the
shift between a -k- and a heavy -h-
sound in our writing of Mi-cha-el,
which the Jews wrote Mi-ka-el. Inci-
dentally, the form of the name rather
neatly parallels our Ma-mackr-rah.
Mi-cha-el, like Mi-ca-iah (1 Kings 22),
September 1969
87
'Our lion-couch
papyrus is a political
as well as religious
document...
means "Who is like God?" or "He who
is like God." Ma- (written Mah- to
lengthen the vowel according to the
invariable practice in Mormon scrip-
tures) is the exact Egyptian equivalent
of the Hebrew Mi-, so that Ma-mackr-
rah would mean "Who is the upholder
of Rah?" or the like— a very appropri-
ate title for an idol whose worshipers
were doing everything they could to
equate and associate the gods of
Canaan and Egypt. But here is another
possibility. Among the "Old Canaanite
Names" found in Egyptian is ma'gar,
plus a vowel ending, transposed into
Caii^anite as Maq'arah, meaning "place
of buming."^^^'^ Since Abraham was
known anciently as "he who escaped
the burning," Mah-mackrah could be
the local deity of the place of sacri-
fice. Though "no precise geographical
location is provided" for some of Abra-
ham's most important experiences,^-'"'
a good deal is being written today (as
we shall see) about his many con-
frontations with local gods in Canaan.
Here is the idolatrous god of Beth-shan
who is called Mkl-'a, "the great god."i3o
The first element in his name, Mkl-, is
Canaanite, but the second, -'a, is Egyp-
tian; the first refers to the Canaanite
god Mkl, whose name, according to
L. H. Vincent, means "he who is
able," "the Omnipotent," while the
second is the Egyptian word for great —
practically the same thing; so that the
combination gives us a very powerful
figure indeed — Mkl the Mighty, "the
god of power."^^^ Incidentally, since
Semitic -I- is regularly written as an
-r- in the Egyptian renderings, the
Egyptian form of this name would be
Mkr-'a.i32
Dick: And since ma- is Egyptian too,
Mah-mackr-rah would be the full
name, I suppose. "Who is mighty like
Re," or "How mighty is Rah" or some-
thing like that.
Mr. Jones: We must be careful not
to go overboard — it is all too easy. But
I do think it is in order to point out
that the well-documented name Mkl-'a
(Mkr-ah) exactly parallels El-kenah:
in each case the name of a Canaanite
god is followed by an Egyptian
epithet meaning mighty. I can think of
a better Egyptian name, though: Rank
gives the name Mai-m-hqa as meaning
"the Lion is ruler."i^2a q^^ tj-^jg pattern
Mai-m-akr-'ah would mean "the Lion
is Akr the great," Akr being the earth-
god as a lion. At any rate, we are free
to guess as long as we don't preach.
Jane: But what's it got to do with
an ape's head?
Mr. Jones: Don't you remember? The
jar with the ape's head signifies north
for the Egyptians — that is the purpose
of this particular symbol. For the
Egyptians, Palestine and Syria were
the lands of the north. ^^^ So now we
have idols for the east, west, and
north —
Dick: — so the only one left must
belong to the south.
Mr. Jones: With a tip-off like that,
we are naturally prejudiced, so we
should proceed with care. Our last
canopic. Figure 8, is the human-headed
Imset, who in the Egyptian system
stood for the south. All that remains
to test in the Book of Abraham is his
name, which is given as Korash or
Koash.
Jane: Which is it?
Mr. Jones: The different spellings
given to proper names in the Book of
Abraham are plainly an effort to ap-
proximate their sounds. As might be
expected, it is especially the -r- that
causes trouble: Elkenah appears as
Elkkener, and Korash as Koash, also
Jershon as Jurshon and Potiphar as
Potipher-^your -r- is a great trouble-
maker in ancient as well as in modem
languages. ^^* If you ask me which of
the forms is correct, I unhesitatingly
answer — they all are! Anybody who
knows anything about Arabic also
knows that you can't insist dogmatical-
ly on one official pronunciation for
any single word — and it has always
been that way in the East. Here is an
Egyptian-Canaanite deity whose name
can be read as Qesrt, Qeserti, Qsdt,
Kousor, and Chrysor — and that is
typical. ^^^ But what does Koash re-
mind you of — a Bible land far to the
south of everything?
Jane: The Land of Cush?
Mr. Jones: Of course. The most suc-
cinct essay on Cush is in the Neix>
Standard Jewish Encyclopedia (1966),
p. 515, which defines Cush as "Region
S of Egypt"" (Nubia, Ethiopia) in He-
brew and other ancient languages. It
extended "S from Elephantine and
Syene (Aswan)." It has also been
identified with southern Arabia and
even India. The names of the four
brothers, Mizraim, Punt, Canaan, and
Cush certainly remind us of the di-
vision of the world into four regions.
There is still no agreement as to where
the lands of Punt and Cush really
were; but the queen of Punt, who had
dealings with Queen Hatshpsut, cer-
tainly lived in the South.
Jane: Wasn't the Queen of Sheba
the queen of the south, too?
Mr. Jones: These mysterious southern
queens have caused considerable per-
plexity. Saba was on the other side of
the Red Sea, the Arabian side, where
some people put Cush.^-'*'' But however
Sheba, Punt, Cush and Korash-Koash
may be related, the one thing they have
in common is that they are all in the
deep south.
Dick: Including Korash?
Mr. Jones: Consider. The natives of
Saba, way down there at the south
end of Arabia, worshiped a goddess
lagouth; and where do you think she
came from? Heliopolis!
Dick: We might have known.
Mr. Jones: In fact, she was simply a
local form of the Egyptian lady Hathor,
"the regent of Heliopolis," worshiped
not only in Saba but also in Punt.^^''
But the interesting thing is that her
worshipers were known as "the people
of Koraish" and also as the Beni-
Qananee or Sons of Canaan. Back
home at Heliopolis the lady went by
the name of Wadjit, which was semit-
icized into Ozza, under which title she
turns up as "one of the principal idols
of the Qoreish" in Mekkah.^^^
Dick: Which puts her in the south
again. But weren't the Qoraish the
tribe of Mohammed, and didn't they
come much later?
Mr. Jones: Well, A. B. Kamal be-
lieved that even the religion of the
classical Qoreish was strongly influ-
enced by Heliopolis. He sees a con-
nection in the tradition that an
ancestor of Mohammed "converted the
tribe of Khozaa and the Himyarites
[an early desert kingdom] to the wor-
ship of Sirius," which they called
Sh'ri, the middle sound being some-
thing between a deep guttural and a
cough. ^^^^ You may remember that
Shagre-el, meaning "Sirius is god," was
worshiped' by the people who tried to
sacrifice Abraham.^*" As to the Qoreish
coming later, the name is the diminu-
tive of an older Korash; as you know,
the Jews held the Persian Koresh
(Cyrus) in great esteem,^*^ but there
was another, Kharush, a legendary king
of Babylon, who destroyed Jerusalem:
his name is interesting because it is the
reverse of Koraish, and means "big bad
Korash."^*2 Finally, a tradition pre-
served by the Arabic writers designates
by the name of Korash the father or
grandfather of the very king who tried
to put Abraham to death.^*^ The root
k-r-sh can be tied to a great number of
88
Improvement Era
meanings, but as a proper name it is
peculiarly at home in the south and
tied to the worship of the most im-
portant Egyptian goddess. Since the
south is the only direction we have left,
and the human-headed canopic jar does
stand for the south, we may as well let
it stand there for the present. Remem-
ber — we are not settling but raising
questions, not shutting but opening
doors. There are plenty of doors that
need to be looked into.
Dick: But what about the next figure,
number 9, "the idolatrous god of
Pharaoh"? Doesn't he sort of spoil the
four brothers act?
Mr. Jones: On the contrary, he is in-
dispensable to it. In the "quadri-
lateral" geographical patterns of the
Egyptians, Maspero observed, "we find
the four cardinal points who with the
creator form the Five." That is why
the primal Ogdoad of Heliopolis, com-
prised of the four gods of the universe
with their wives, ends up as an En-
nead, an odd number — they have to
have one president at their head, and
he makes it nine.^*^
Dick: Why do they have to have just
one at their head?
Mr. Jones: Because he is the One in
the Center, and the center, which is a
perfect and invisible point and the pole
of everything, can only be one. Profes-
sor Posener notes that to the four
directions is added "the center of the
earth, hry-ib ta" so that we sometimes
read of the "five parts" of the world
instead of four.^*^ Sethe has discussed
the psychological reason for this: No
matter where you are, there are always
four main directions — from where?
From you! You are the one in the
middle, and the four directions exist
only by virtue of your awareness. ^'°
Indeed, Friedrich Ratsel began his
epoch-making geography with the state-
ment, "Every man regards himself as
the center-point of the universe around
him." The Egyptians were keenly
aware of this. In the Salt Papyrus, for
example, we see the four houses of
the world, the four gates, and the four
cardinal points all arranged around a
fifth sign in the middle, the ankh
sign of life, signifying the presence
in the center of the Hidden-One, Great-
One, Unknown-One, Unseen-One,
Amon the Father of All Life.^^" In
"the Ideal House of Life," according to
the Egyptians, the four houses surround
"the hidden one who rests within . . .
the Great God. ... It shall be very
hidden, very large. It shall not be
known, nor shall it be seen."^"*
Dick: What's it all about?
Mr. Jones: A basic reality of existence.
The Four Sons of Horus, as you know,
were the stars of the Big Dipper, point-
ing ever to the pole of the universe —
the most important object in the cos-
mos. Yet there was nothing there!
Jane: Why not?
Mr. Jones: Because in the days when
the Egyptians first took their bearings
on the universe there was no North
Star such as we know it today — there
was just empty space, as far as mortal
eye could see, and that just at the point
where all things come together and
around which all things move as
around the throne of God. The idea
of the complete absorption of the Four
in the One is most often expressed by
the symbol of the four-headed ram
sitting in the middle of the cosmic
circle (we will get to that when, if
ever, we talk about Facsimile No. 2!);
the "four heads on a single neck" show
that the Four by uniting create a per-
fect unity, a single individual to whom
in turn they owe their own identity;
they are thus the four great gods imit-
ing to create the universe (the ram-
headed god is always the Creator),
and also to re-create Osiris by giving
him eternal life.^*^ They bring comple-
tion and perfection to the ha of Osiris
when they all meet together to pool
their natures and their powers.^^° The
idea is compellingly expressed in the
pyramid and obelisk, which designate
"dominion over the four quarters of
the world and the zenith," the zenith
being the point on top at which four
planes, lines, and solids all come to a
single point.^^^ Now to the Egyptians,
who on earth is the One in the Center,
in whom the life of the race is concen-
trated and by whom it is sustained?
I'll give you a hint: The sarcophagus
of King Tutankhamon shows that
Egyptian kings were buried in four
coffins, one within the other.^'" Also,
the Pharaoh sat on a fourfold throne,
and the Pyramid Texts describe the
Four Children of Geb having a feast
while in their midst sits "the king on
his throne, incorruptible, unspoiled,
unassailable."^^^
Dick: What has this to do with the
idolatrous god of Pharaoh?
Mr. Jones: As everyone knows, the
Egyptians carried their cosmic imagery
over into the affairs of earthly govern-
ment — or vice versa. Whereas in
Canaan, as Stadelmann has shown,
there was "no fixed and established
'Canaanite religion' " common to all
the regions under Egypt, there was a
single centralized Egyptian cult, cen-
tering in Pharaoh.^'^* The gods of Syria
and Palestine are extremely hard to
study, he says, because their relations
to each other are "constantly changing
from time to time and from place to
place,""^ and though we know of their
existence, we know almost nothing
about their cults. ^^'^ The one thing that
brings them together in a sort of order
is "the dogmatic position of the Egyp-
tian King as overlord of the Syro-
Palestinian area."^^'^ And that is the
situation we find in the explanation
to Facsimile No. 1, where everything
eventually comes back to Pharaoh,
and where "the idolatrous god of
Pharaoh" (and we have seen that the
crocodile was just that) takes his place
among the Egyptianized gods of
Canaan. This is a reminder that our
lion-couch papyrus is a political as
well as a religious document, and in-
deed the ancients never separated the
two departments, least of all the Egyp-
tians. This point is brought home with
great force if we closely examine the
next figure in the papyrus, which is
Figure 10. Abraham in Egypt:
Dick: If that's Abraham, I'm Julius
Caesar.
Mr. Jones: Hail Caesar! Haven't you
learned yet that the Egyptians have
their own special ways of indicating
things? Notice how this same design is
identified in Figure 3 of Facsimile No.
3: "Signifies Abraham in Egypt." It
is not a portrait but a symbol, pure and
simple. In all symbolism there are
varying degrees of realistic representa-
tion, ranging from near portraits to
pure abstraction. The Egyptian could
give a reader a pretty good idea of o
man on an altar; but how would he
indicate a particular individual and no
other on a particular altar in a particu-
lar country? For that he would either
have to accompany his drawing by an
explanatory text, as Abraham has done,
or else show everything symbolically,
which has been done in this case with
considerable clarity and economy.
Dick: I don't see it — Abraham in
Egypt!
Mr. Jones: Of course you don't. Even
an Egyptian would not see it unless
he had been initiated into the elements
of the symbolism involved, but I think
most Egyptians would get the point of
the lotus. When the Egyptologists of
1912 explained that the odd things
called "Abraham in Egypt" were
merely "an offering table covered with
lotus flowers," they considered their
job done — as if that explained every-
thing.^^"^
Dick: As if Joseph Smith couldn't
recognize the flowers too.
Jane: He said it was a symbol, didn't
he?
Mr. Jones: The experts who brushed
the thing aside so easily seem to have
been completely unaware of the vast
richness and variety of the lotus sym-
bol in Egypt. No subject has been the
September 1969
89
object of more study and publication
since 1912 than the meaning of the
lotus to the Egyptians, and the very
latest study, that of Peter Munro, con-
cludes with the declaration that the
many identifications of the lotus with
this and that "are still imperfectly and
only tentatively understood," and that
we do not yet know how or when or
where the lotus came to be associated
with so many different ideas and indi-
viduals in the Egyptian mind.^^^ Our
job is to find out, if we can, what the
particular lotus design in Facsimiles
1 and 3 represents, and it is not going
to be easy. Dr. Spalding's informants
were also apparently unaware that Pro-
fessor Jequier had at the time just made
a special study of Egyptian lotus
symbolism and declared of this particu-
lar lotus arrangement; "Nobody . . .
has given a satisfactory explanation of
this type of monument."^^" The work
still remains to be done, but at least
we can find out what possible inter-
pretations of the symbol an Egyptian
would find acceptable.
To begin with, in both Papyrus No.
1 and Facsimile No. 3 we see an open
lotus with buds above and below it
arching over a small stand with a fat
little pitcher on it. In Papyrus No. 1
the stand is flanked by two thin jars
which are missing in Facsimile No. 3,
and since the two drawings are given
the identical interpretation, our atten-
tion is drawn to what they have in
common — the lotus and the buds. Now
this lotus combination is common
enough in coronation and court scenes,
so it is quite at home in Facsimile No.
3, but so far as I know this is the
only lion-couch scene adorned by the
presence of a lotus-stand. That in it-
self should be enough to make Egyp-
tologists sit up and ask whether there
might not be something special to this
picture after all. If you will step into
our Opet shrine, you will notice that
there are no lotuses in the lion-couch
scene. But look around you at the
other walls — what do you see?
Jane: Lotuses ever)^where!
Mr. Jones: So conspicuous, in fact,
that Professor Rochemonteix concluded
that the lotus must somehow express
the basic idea of the Osiris cult as
celebrated at this place.^^^ He even goes
so far as to declare that "the lotus and
the papyrus are the emblems par excel-
lence of Egyptian religion, exactly as
the crescent is for the Moslems, and the
cross for the Christians," the symbolism
being by no means confined to funerary
situations.^*^^
Dick: Lotus and papyrus?
Mr. Jones: The exact identification of
these flowers has been the subject of
endless discussion. Some have main-
tained that the papyrus of Upper Egypt
is a lotus and the lotus of Lower Egypt
a papyrus, some that both flowers are
lotuses, others that both are papyruses
— and this confusion seems to go right
back to the Egyptian artists themselves
who "constantly and deliberately inter-
changed lotus and papyrus. "^°2 g^t
whatever their botanical classification
may be, these two flowers enjoy a
position of unique importance in Egypt,
especially the lotus, which turns up
everywhere in Egyptian art.
Jane: Then it's just a decoration.
Mr. Jones: Far from it! Though some
scholars have insisted that "there is no
serious religious or symbolic signifi-
cance ... no rebus or code in the use
of the lotus in decoration," the same
authorities admit that apparently deco-
rative use of the lotus may often con-
ceal a sort of hieroglyphic code.^*^^ "If
we know the value of these symbols,"
wrote De Rochemonteix long ago,
"these ideograms, we can discover the
dogmatic sense pursued by the de-
signer ... his piling up of emblems
which at first sight simply astonished
us."^°' Thus the lotus-and-stand com-
bination in the tomb of Seti I "has
adapted itself completely to the pattern
of written symbols," as if it was trying
to tell us something,^"'^ and the same
design in tombs of the Pyramid Age
may "represent the titles of the dead
written in a specialized way," accord-
ing to I.E.S. Edwards. ^^^
Dick: So our lotus and stand may be*
trying to tell us something special after
all.
Mr. Jones: It is the monopoly of a
particular lotus that makes one sus-
picious. If all the Egyptians cared
about was their decorative effect, what
about all the other equally beautiful
flowers they ignore? How is it that
hieroglyphic flowers are almost exclu-
sively lotuses?^"'' That only the blue
and white lotuses are represented,
though the rosy lotus was more decora-
tive and more popular?^^® That the
lotuses, instead of being depicted in the
free-and-easy manner of the Egyptian
artists, are almost always drawn after
"a very rigid pattern"?i*'° That other
plants never appear to compete with
the lotus in heraldic contexts?^'''"
Jane: What are heraldic contexts?
Mr. Jones: When the lotus appears as
somebody's coat of arms. "The lotus is
the flower of Egypt par excellence,"
wrote A. Grenfell; "also it is the sym-
bol of Lower Egypt. . . . the lotus is
the typical 'arms' of Egypt. "^'^^ On the
other hand, in the earliest times it
would seem that the lotus stood for
Upper Egypt and the papyrus for
Lower Egypt,^'- though Maspero and
A. Moret held that the plants were
both lotuses. ^''^
Dick: So the lotus can stand for both
the land of Egypt and dead people.
Mr. Jones: That isn't even tlae begin-
ning of it. We seem to have a whole
language of the lotus. Recently Pro-
fessors Morenz and Schubert wrote a
book about it, and concluded that the
various interpretations of the Egyptian
lotus are in a state of hopeless confu-
sion today.^''* And still more recently
Professor Anthes has made a whole list
of unanswered questions about the
lotus. ^'® It is easy and pleasant to
speculate, and there can be no doubt
that there is something very funda-
mental about the lotus. It is easy to see
why, for example, the lotus and papy-
rus always stood for Egypt in the minds
of the people, since "lotus and papyrus
were essential constituents of this un-
changing significant 'landscape of the
first time,' " as H. Frankfort puts it.^^*^
And because the lotus growing wild
"afforded ordinary food for the poor,"
it represents the prodigal life-giving
abundance of the land.^'^' Also, the
first life that appeared from the pri-
mordial waters of chaos was the lotus,
emerging pure and white at Heliopolis
out of the primordial ooze of the "first
land."^'^® That is why at On the lotus
went by the special name of Nefertem,
the god "who represents the universe,
who was before life existed and who
will be when life has vanished. . . ,"
as Anthes puts it.^^'' It is the lotus that
holds the secret of life springing up
spontaneously, apparently out of noth-
ing; during the long ages of desolation
when only the empty waters existed,
the seed of life slept in the lotus, ready
to come forth on the First Day: "With-
in the lotus was Re," the sun, waiting
to be born as Khepri, according to a
hymn from Edfu: "The Sleeper shall
awake when the light comes forth
from it. . . ."^^^ Hence the idea that
all life finds earnest of the resurrection
in the miracle of the lotus.^^^ The
king is described in the Pyramid Texts
as being "in the lotus" at the moment
he awakes from the sleep of death.^®-
As Anthes puts it, "the lotus at Re's
nose gives him life for his daily jour-
ney; this refers to the first day of the
Primal Time, when the Primal Lotus
gave the sun the power to live and
create."^^^ You can readily see why
the lotus gets a big play in funerary
scenes.
Jane: Like lilies today.
Mr. Jones: Botanically the Egyptian
lotus was a real lily.^^* And since Re
and the king and Osiris were restored
by the power of the lotus, so it was
believed that everybody might enjoy
the same privilege.^®^ But the funeral
lotus is only part of the picture. In the
90
Improvement Era
latest lotus study, Peter Munro shows
how the lotus being identified with Re
is also the highest god, Atum-Re at
Hcliopolis; and how as the Father of
the living king he must also be Osiris;
and how as a living king he must also
be Horus; and how father and son
and Rc-Harachte "fuse in the com-
posite form of Nefertem."^^*^ This
Nefertem seems to be the key to the
whole business; a lot of studies have
been written about him, one emphasiz-
ing one aspect of his nature and another
another. Nefertem is the king at Hcliop-
olis, represented as a lotus and em-
bodied as a lion.
Dick: Lotus and lion?
Mr. Jones: You will notice that the
guardian lion with the big knife al-
ways has a huge lotus on his head or
behind his back — ^we shall soon see
why. As Nefertem, the king comes
down from heaven to rule among men,
bearing the lotus sceptre that gives him
all power on earth and below earth.^'^'
But it is important to note that his
lotus power is limited to his earthly
kingdom alone — Nefertem is "the rep-
resentative of purely earthly Kingship,"
as Anthes puts it.'^'^'^ The Pharaoh sits
on a throne on which the intertwined
lotus and papyrus shows his rule over
the Two Lands,^^" their stems also
binding Asiatic and African prisoners
back to back, showing that foreign
lands are also brought under the bene-
ficent sway of Pharaoh.^"° On the same
throne designs you will see the king
himself depicted as a lion treading on
his foreign enemies.^^" The lotus and
lion are constantly found together in
such contexts because they perform the
same two functions, one protective, the
other aggressive.
Jane: Lotuses attack people?
Mr. Jones: Yes, but first of all they
protect them. The gift of a lotus is
often accompanied by the hieroglyphic
symbols for protection.^ "^ In the broad-
est sense Nefertem, the lotus-lion, "pro-
tects the individual against anyone who
might do him harm.""- That is why
the lotus-sign was put by the Egyp-
tians on everything they wanted to
protect — on utensils, clothes, houses,
"on their dresses, furniture, chairs,
boats, fans," while in the tomb of the
dead the lotus-sign was used "as a
talisman assuring ... an effective pro-
tection against its enemies."^ "^ The
power of the lotus, though formidable,
is ever benign and protective in nature,
as might be expected from its life-
giving power.^°*
Dick: But you said it was aggressive.
Mr. Jones: Whenever you see a big
lion with a knife, you can be almost
sure of seeing a huge lotus on its head
or back."-^ The connection is explained
by their common home in the marshes
of the northeastern frontier of Egypt,
where they both guarded the land
against marauding Asiatics of the
desert. The lion Nefertem and his
companion, or double Myesis, both
"worshipped in a lotus-flower," were
at home on the extreme northeastern
borderlands, the home of Sopdu, right
up against Arabia. ■■"•' You will recall
that the great fortress there was called
the Dwelling of the Lion, and stood
amidst the shallow lotus-filled lakes
that along with the crocodiles and the
lions of the surrounding deserts effec-
tively discouraged unauthorized entry
and exit. Right down to the time of
the Caesars it was one of the main
duties of Pharaoh to protect this all-
important gateway, and it was the
custom to "venerate the protector of
this frontier of the land.""' At nearby
Heliopolis the king himself was Nefer-
tem, both lotus and lion, "the guard-
ian"; "not only does the sight of him
make the mountains [that is, the
Asiatics] to flee," wrote Naville, "but
he is the protector of the other divini-
ties."^"'' His speciality is terrifying
would-be invaders from the East, in
which capacity he is also identified
with the other lion-god Myesis, who
also wears the lotus. '"^ An inscription
tells how Horus himself turns into a
lion to drive the enemies of Egypt out
of Heliopolis and back to the lion-
house on the border.-"" Seth, the arch-
type of the wicked rebel and invader
from the north and east, is stopped cold
at the border by the lotus "Nefertem,
who emerged from the primordial
waters . . . who turned back Seth, who
opposed the foreign countries when
the heaven was overcast and the earth
wrapped in mists."-"'
Dick: I can understand why a lion
would chase strangers, but why a lotus?
Mr. Jones: Professor Kees found that
odd too, and suggested that it might
be because a lotus stem will cut the
fingers of anybody who tries to pull it
up.'-"- But whatever the reason for it,
tfiis hostility brings the lotus, accord-
ing to him, into a "syncretistic relation-
ship to the guardian deities of the
eastern Delta [Sopdu], who make him
too a frontier guard. "^"^ It is obvious
that the lotus is more "symbolic" than
the fierce lion, but it plays an equally
conspicuous role in the guarding of the
northeast frontier. To the people in
the hungry lands to the east, Egypt was
something special: it was their last
chance when they were starving, but
while they were there they hated the
place and yearned to get back to their
old bang-up life in the desert.-"' They
were a dangerous lot, and the Egyptian
records show that they were carefully
The lotus in
Facsimile No. 1 as a
symbol for Abraham
can be well
documented, claims
the author
checked at the border and that their
every move was watched while they
were in Egypt.-"^ E. A. Speiser has
spoken of a "societal curtain that
separated Egypt and Mesopotamia, call
it the lotus curtain, if you will" — he
too perceived the symbol of the lotus. -°^'
Dick: But why did the Egyptians let
the Asiatics in at all? Couldn't they
keep them out?
Mr. Jones: They not only didn't keep
them out — they actually offered them
protection. Therein I think we can see
the unique greatness of Egypt. Only
recently Professor Montet pointed out
that the Egyptians, contrary to what
we have been taught to think, were
really great travelers and, what is even
more surprising, that the two main
duties of Pharaoh were (1) to keep the
movements of the Asiatics into and
within Egypt under strict control, and
(2) to protect Egyptian travelers, mis-
sionaries, merchants, and artisans
abroad.-"' Now the concern for the
helpless in a strange place is the spe-
cial concern of Nefertem: in funerary
reliefs the dead, newly arrived in the
Netherworld, are drawn without arms,
to show their condition of utter help-
lessness in a strange and frightening
world. While they are in that condi-
tion, Nefertem comes to their rescue,
puts his arms around them, and finally
gives them a new set of arms, saying,
"There now, you have become whole
and complete, now you have your
arms!" meaning, as Professor Naville
put it, that the dead person "is now a
complete person who has been en-
tirely reconstituted. He lacked arms,
but the gods of the East have given him
September 1969
91
theirs."-o8
Jane: Who are the gods of the East?
Mr. Jones: None other than the two
lions Nefertem and Myesis, with their
huge lotus-crowns. The concern for
strangers is very significant, for in
many scenes and inscriptions the lotus
stands for both guest and host. The
lotus-god Harsotmus is called "a guest
in Denderah,"-"'' and if you were in-
vited to a party in Egypt, especially at
the royal palace, etiquette would re-
quire you to bring a lotus with you
and present it to your host. There is a
regular formula for "coming with a
bouquet of Amon, Lord of the Thrones
of the Two Lands in Karnak, after do-
ing all that is commended," and a pro-
per way to address one's host: "To thy
Ka, ' happy king, Lord of the Two
Lands, whom Re loves, a bouquet of
thy father Amon. . . . Mayest thou re-
main on the throne of the living Horus
like Re forever.''-^" This is plainly a
New Year's gift for the throne, which
seems to have been the origin of the
idea — remember that the lotus repre-
sents the birth of everything at the
cosmic New Year. Another formula is,
"Coming in peace with a bouquet of
Amon with the compliments of his
beloved son," this being followed not
by the name of Horus, as you might
expect, but by the name of the donor.^^"
When the king appears in a reception
on the throne, people bring him their
Amon-bouquets with wishes for "a
happy life-time in the royal dwell-
jj^g "211 ii ^Q^ a birthday as well as a
New Year's gift.
Dick: But why should anybody have
to give lotuses to the king if they be-
longed to his father Amon in the first
place?
Mr. Jones: No idea was more familiar
to the ancients than the pious truism
that the god who receives the gifts of '
the earth as offerings is after all the
real source of those same offerings. An
inscription has the king bring a lotus
to Horus, "who himself arose from the
lotus,"^^^ and Ramesside steles show
people bringing lotuses to a queen who
is already holding a lotus and stands
completely decked and surrounded with
lotuses l^'^^
Jane: But would you have to bring a
lotus to the party — couldn't you bring
something else?
Mr. Jones: No — it is always a lotus,
and that shows clearly that it is a
ritual and symbolic thing. Naturally
the people who got invited to court,
high nobility and officials for the most
part, vied with each other in the splen-
dor of their offerings and flatteries,
until in the 18th Dynasty the Amon-
bouquets finally got too big to
handle.^^^ But no matter how showy
and vulgar they got, the bouquets al-
ways had a lotus as the centerpiece. An
inscription in the Tomb of Amenemhab
says of a lotus-bearer, "He comes as
one welcome, bringing the life [?]
of Amon," to which his host replies,
"To thy person the symbol of life [?]
of Amon, who is pleased with thee,
who loves thee and admits thee."-^^
Here the word for "admit" is s.wah-k,
meaning to make a place for a person,
like the Arabic Marhahan — welcome to
the party!
Dick: So the lotus is really a sort of
ticket then.
Mr. Jones: Yes, like the tesserae hos-
pitales of the Greeks and Romans.
Every guest brings a token for his host
and receives one in return — often the
identical gift!-^° Thus the Egyptian
brought a lotus to Pharaoh as "a sign
of submission and love," which lotus
he professed to have received from the
king's father Amon, the giver of all
blessings, including life itself.^^'' All
were expected to bring such a gift
"coming in peace to that place where
the king is."-^'' With the expansion of
empire, Amon became the god of all
the lands under Egyptian sway, and
the Egyptian lotus is as conspicuous in
throne scenes from Palestine and Syria
as it is in Egypt itself. Indeed, the
object of Morenz's and Schubert's co-
operative study is to trace the spread-
ing of the royal lotus motif from Egypt
all over the Old World. Among the
Joseph Smith Papyrus is one very fine
picture of the four Sons of Horus, the
canopic figures, standing on an enor-
mous lotus before the king on his
throne.21^ Here the lotus represents all
the regions of the earth brought under
the sway of Egypt.^^^
Dick: So Abraham would have
known all about the lotus in Palestine.
Mr. Jones: And so would everybody
else. On scarabs of the First Inter-
mediate period (to which Abraham is
commonly assigned) we see the non-
Egyptian Hathor, the type of the lady
Qudshu, the hierodule and hostess to
all the world, bearing the lotus as her
special insignium.^-° Later she is rep-
resented standing on a lion with a
bunch of lotuses in her hand;^^'^ she
rides her lion when she visits Min
(Amon) in Egypt too, and she wears
the Hathor wig, but for all that, ac-
cording to Stadelmann, she is still "a
Near Eastern and unegyptian" figure.^^-
But we also have the hospitable lotus-
queen in Egypt: the cow-head of the
lady Hathor is always seen emerging
from a lotus stand of capital,^^^ and
people who brought lotuses to the party
would describe them as gathered by
the queen's own hand in her own
garden.224
Jane: Some nerve!
Mr. Jones: Not at all — just giving
honor where honor was due. In the
Temple of Seti I the king himself is
greeted by a lady wearing a magnifi-
cent lotus crown who identifies herself
as the hostess when she hails his
majesty with "Welcome! Welcome !"225
In putting their arms around the arm-
less and defenseless stranger, the two
lotus-lions of the East were, according
to Professor Naville, simply performing
the office of the Lady, "the Protect-
ress."^^^ I think it is significant that
we find the same sort of lotus-hostess
in archaic Greece as well as in Pales-
tine: "It was said of the lotus-crowned
goddess of the Corinthian myster-
ies. . . . Her service is perfect free-
dom, and, indeed, her habit [was] . . .
always to grant or withhold her favors
according as her guests . . . came to
her with exactly the right gifts in their
hands — gifts of their own choice, not
of her dictation."22'i' Thus Robert
Graves reports, and we can guess what
gift would most please "the lotus-
crowned goddess"! As a token of ad-
mission, the lotus is a sort of certificate,
without which no one is admitted to
"the region of truth."228
Dick: I suppose that everything you
have said has some sort of reference to
Abraham, but it would sure help if
you would sort of pull things together
for us.
Mr. Jones: I'll try, but we still have
nothing to work with but a lot of
loose ends, or rather "an inextricable
tangle" (ein verworrener Knauel), as
Professor Morenz puts it.^^o ^^j Y)r.
Anthes has concluded that such funda-
mental questions as whether the Primal
Lotus was a prehistoric idea, whether
it originated with Nefertem, how it
was related to the sun, in what form
the sun originally emerged from the
lotus, etc., are "insoluble/'^^o But still
the very richness and variety of Egyp-
tian lotus symbolism gives us hope —
since we are not closing but opening
doors. We must realize, as Morenz
reminds us, that nothing expresses more
completely than the lotus "the aston-
ishingly extensive possibility of asso-
ciation of ideas which the Egyptian
possessed. "-^^ So nothing could be more
rash or foolish than to insist that a
lotus in a particular picture cannot
possibly be one thing because it hap-
pens to symbolize something else.
Now of one thing there is no doubt
at all, and that is that the lotus is the
symbol of the land of Egypt, in particu-
lar Lower Egypt, where Abraham was
visiting. Also, the lotus is the em-
bodiment of Pharaoh as the ruling
power of Egypt, a beneficent and hos-
pitable power. Characteristic of the
92
Improvement Era
lotus is that it is most at home in situ-
ations of hospitality, where it represents
both guest and host. In both capacities
it can represent individuals, including
foreigners in Egypt — a wall painting
from an 18th Dynasty tomb shows a
Syrian bringing a magnificent lotus
offering to Pharaoh, just as any good
Egyptian would.--''- According to Joseph
Smith, the lotus in Figure 10 represents
two entities and specifices their rela-
tionship: It is "Abraham in Egypt,"
Abraham as guest, and Egypt as host.
We can refine the image by bringing
in a good deal of interesting and rele-
vant data — the special function of the
lotus in protecting strangers, the lotus
as the stamp of official protection and
safe conduct (a sort of visa, as it were),
the lotus as the mark of the frontier
control station through which Abraham
would have to pass (that customs house
is the scene of an important Abraham
legend), the oddity of the lotus in this
particular scene.
Dick: Odd is right. The welcome
guest is being murdered.
Mr. Jones: All the more welcome for
that. Remember, it was considered the
highest honor to substitute for the
Pharaoh in any operation. Inciden-
tally, the little spouted jug on the tall
stand is, according to S. Schott, an oint-
ment jar for the use of honored
guests. 2^3 You must admit this is a
strange place to find one, and I can't
think of a better explanation than the
one given. But along with all the
details, there is a broader symbolism
to the lotus that I think would have
been widely recognized almost any-
where in the ancient world; it is the
subject of Morenz's and Schubert's fas-
cinating little book — the wandering of
the lotus. Those two scholars have
combined their formidable specialties
to show how the lotus symbol spread
from Egypt throughout the Old World.
In one important context the lotus
marks the trail of the righteous man,
the messenger of truth, bearing his
light into dark and dangerous places:
the lotus was identified with Hercules
as the wandering benefactor of man-
kind, the perennial stranger and
guest;-^* it sprang up in the footsteps
of the Bodhisattva when he went forth
to bring light into a benighted world;^^^
the "God of Wisdom" held the lotus
in his hand as he rode on his lion into
China to take the shining truth to the
ends of the earth.^^^
]ane: Lotus and lion again!
Mr. Jones: Which is certainly a broad
hint as to the Egyptian origin of the
business. But let me ask you, who is
the archtype of the righteous man, the
bearer of revelation and preacher of
righteousness, the courageous stranger
in alien and hostile countries and
courts? Who but Abraham the Wan-
derer? In the very early Judaeo-Chris-
tian Hymns of Thomas the righteous
man in the world is compared with a
king's son spending a dangerous so-
journ in "the Land of Egypt,"
following the ancient and established
prototype of "Abraham in Egypt."
Abraham is qualified if anyone is for
that distinguished company of wan-
dering inspired teachers whose symbol
is the lotus, and so I don't know just
how surprised we should be to find a
nineteenth-century prophet designat-
ing the lotus as the symbol of "Abra-
ham in Egypt."
Dick: Here are some more fancy
abstractions —
Facsimile No. 1, Figure IJ. Designed
to represent the pillars of heaven, as
understood by the Egyptians.
Mr. Jones: How could anyone pos-
sibly make it clearer that this is
supposed to be not a picture but a
representation, with a meaning ascribed
arbitrarily and culturally? Long ago
Deveria condemned Joseph Smith for
giving any interpretation at all to the
pillars, which he calls a "characteristic
ornament in Egyptian art, having no
known significance."-^*'
Dick: "Nothing at all; yet all that is
I see."
Jane: Hamlet.
Dick: No, Gertrude. When will they
learn?
Mr. Jones: If we want to know
whether Professor Deveria really saw
everything, we've got to do a little see-
ing ourselves. Let's find out how this
particular ornament is used by the
Egyptians.
Dick: What an ornament!
Mr. Jones: I'm afraid the successive
engravers of Facsimile No. 1 have done
us all a disservice by turning the "gates
of heaven" into a meaningless and un-
tidy jumble of verticle lines arbitrarily
and irregularly connected by crude
horizontal strokes. But the original
papyrus is a different storj': it shows us
ten clearly drawn gates or a series of
pylons. If we are looking for parallels,
we don't have to go far — Egyptian art
is full of them. The characteristic of
the earliest royal tombs is the decora-
tion of their outer surfaces with what is
called the "palace facade" style of
recessed panelling — a long line of
imitation doors flanked by square pil-
lars. The structure is abundantly illus-
trated on the earliest seals, showing the
elaborate palace-gate or "serekh" de-
sign.-^"
Jane: What's a serekh?
Mr. Jones: The picture of the en-
The Prophet's
identification o.f Figure 11
as "pillars of heaven"
is fortified by
Dr. Nibley
trance to a tomb or palace — a rectangu-
lar door flanked by massive supports
sometimes extended into towers on each
side, usually with a big hawk perched
right above the gate between the pil-
lars. H. Balcz has collected over a
dozen different types for comparison;
to him the structure suggests a fortress
— "Wehrbau."-^^ But he has no doubt
that the central panel is always a
door.2^^ The label shht-tawi, "Gate of
the Two Lands," shows that the door
was identified with the palace gate,
though high officials were sometimes
allowed by special courtesy to employ
the motif in their own tombs. -^° The
same design was employed in the tomb
as in the palace, especially in the
earliest dynasties, and Balcz maintains
that the false door of an Old Kingdom
tomb was really a niche "to which the
significance of a passage for the dead
was attributed."-*^ The earliest steles,
which were certainly not houses, also
have the same false door and panel
design,-*^ which is also repeated on the
sides of wooden coffins, where we
find the same vertical lines with empty
spaces in between, designated by the
experts as "pillars" with "false doors"
between them.^*^ Arid the same motif
is used to decorate the sides of boxes
and chests designed to hold any
precious objects.-**
Dick: Is the idea always the same?
Mr. Jones: We cannot say until we
know what the idea was. Professor
Balcz reaches the sensible conclusion
that the false door on funerary objects
must represent "a passage for the
dead. "2^5 But a much later study con-
cludes that we still do not understand
the undoubtedly religious significance
of "such a curious architectural phe-
nomenon."-*" While some maintained
that the peculiar structure of the
palace-facade style was the result of
building in brick, others held that the
design was imported into both Egypt
and Mesopotamia from northern Syria,
where they built in wood.-*' And while
some suggested that all the vertical rills
were for drainage, others pointed out
that there was no need for drainage in
Upper Egypt, and that the pylons and
September 1969
93
pillars must therefore have a special
significance."^® This is indicated by the
fact that in Mesopotamia this particu-
lar building style, which closely
resembles the Egyptian structures of
the Thinite and Predynastic periods,
is employed only in temples.-*" Sur-
veying the phenomenon throughout the
whole ancient East, Stuart Piggott
writes: "An essential part of the temple
decor was an elaborate system of niches
and reveals which appears to have
been a mark of religious as opposed to
secular architecture."^^" In Egypt
whether the false door of the palace
facade is "the gate of the house of the
dead," as Balcz calls it, or the door of
the divine residence, as Borchardt
called it, it is always a passageway into
another world, a sacred ceremonial gate
of heaven or the underworld. -'^^
Dick: And what about the pillars?
Mr. Jones: They make the gates, of
course. The Egyptians, like other
people, talk of the four pillars of
heaven;-''^- but also of one world pillar,
like the ancient German Irminsul,-''"
and of two, as in an inscription from
the Temple of Hathor at Philae that
says, ". . . even as the heaven is fixed
upon its two pillars. . . ."-^* That is,
there is no fixed number for the pillars
of heaven — sometimes the four are in-
creased to many more.-°''^ Indeed, the
ceiling of an Egyptian temple repre-
sents the sky, and the columns support-
ing it, no matter how many, stand
for the pillars of heaven.^^*^ Here the
coffin of Prince Min-Khaf of the 4th
Dynasty has pillars of heaven all
around it; on each side there are "eight
vertical columns on the panels that
frame the seven false doors"; in this
as in a coffin from a neighboring tomb,
the number of gates seems to be de-
termined by the space at the artist's
disposal. 2''" If I were to choose a signifi-
cant number for the gates, I think I
would pick some multiple of five.
Dick: Why of five?
Mr. Jones: Well, in the coffin of
Prince Min-Khaf there are 20 gates or
niches; here in a lion-couch scene from
Abydos there are five serekh gates under
the couch;""® and again in our old
familiar tomb of Seti I we see the god
Shu holding five such gates between
the arms of his Ka.~^^ In another lion-
couch scene, from the tomb of Puy-
emre, are ten such gates, and also a
chest on a lion-couch under which arc
nine or ten "gates. "-'^'^ Here in a later
scene are three serekh patterns sup-
ported by 15 such gates. -°^ All multi-
ples of five, you see.
Dick: That may be all right for the
later period. But in the good old days
when recessed paneling was in its
glory, there was a distant preference
for multiples of 12 gates — a cosmic
number that strongly supports the
heavenly nature of the pylons.
Mr. Jones (miffed) : What makes you
say that?
Dick: I bought Professor Emery's
paperback on Archaic Egypt at the
entrance of the museum, and I too
have been counting doors or windows.
Of the 18 archaic tombs depicted in the
book, nine have 24 niches each and
one has 12,-''- and one and possibly
another has six.-^^
Mr. Jones: And what about the
others?
Dick: Some of them are multiples of
ten, I'll admit. One has ten doors, if
you count the half-doors, and there
are two with 30 panels and one with
40.-^^ Interestingly enough, of all the
tombs there are only two that do not
have pylons that are multiples of 10
or 12, and they have 38 and 22 doors. ^'^■'
{To he continued)
FOOTNOTES
'i""M. Burchardt, Die altkanaanaeischen
Fremdwocrter u. Eigennamen un Aegyptischen
(Leipzig, 1909f), n, pp. 71, 73, 32; III, 209c.
^-"Egyptian and Semitic names for Lebanon
are discussed by S. Ronzevalle, in Ann. Serv.,
Vol. 17 (1917), pp. 261-64.
^^B. Beer, Lehen Abraham's, p. 81.
i^^Num. 33:20f, Josh. 10:29-32, 39; 12:15;
21:13; 2 Kings 8:22; 23:31; Jer. 52:1, etc.
^^sExod. 6:17; 1 Chron. 6:20, etc.
i-'H. Kees, in Aeg. Ztschr., Vol. 71 (1935),
p. 155.
''"'"'H. Bnagsch, Geographic der Nachharldnder
Aegyptens (Leipzig, 1858), pp. 90-91.
'^Honigmann, in Pauly-Wissowa, Realenzy-
klopaedie, 13:l:150f.
^-""A. Epstein, in Rev. Etudes Juives, Vol. 24
(1892), p. 96; Gen. 10:13; 1 Chron. 1:11.
Honigmann, loc. cit., and Lane's Arabic Dic-
tionary.
i^B. Couroyer, in Orientalia, Vol. 33 (1964),
pp. 443ff.
^^Ibid., p. 448.
i^saBurchardt, op. cit., Nos. 518, 925.
i29bR_ Clements, Abraham and David (Lon-
don: Scm Press, 1967), p. 24.
^'^''R. Stadeknann, Syrische-Palaestinen-iische
Gottheiten in Aegypten, pp. 53, 62.
^^Ibid., p. 55; the whole problem is dis-
cussed, pp. 52-63.
"-'Zfoid., p. 15.
i32'''Ranke, op. cit., I, 444, Nos. 4, 5.
^^In the broadest sense, the "Asiatics" of
the north began already in Lower Egypt and
included the islands of the sea, S. Schott, in
Aeg. Ztschr., Vol. 95, pp. 58f.
^■''•Collating the texts in the original English,
W. L. Whipple, Textual Changes in the Book
of Abraham (BYU, M.A. Thesis, 1959), made
tlie sensational discovery that we find both
Elkkener and Elkcnah, Koash and Korash,
Potipher and Potiphar, Abram and Abraham,
Zeptah and Egyptus, Egyptes and Egyptus,
Nahor and Nehor, Jurshon and Jershon, Thum-
niim and Thiimmin. There is no reason for
doubting that all these fonns were used an-
ciently.
^■'^'■J. Leibovitch, in Ann. Serv., Vol. 48
(1948), pp. 435-44.
™2 Chron. 21:16 has "the Arabians that
were near the Ethiopians" invading Judea. The
problem is treated in the Jewish Encyclopedia,
S. V. Cush.
i-A. B. Kamal, in Rec. Trav., Vol. 24
(1902), p. 23.
^mbid., p. 24.
^^Ibid., p. 20.
^"Abr. 1:9; see Improvement Era, March
1969, pp. 82-84.
^*^W. Bacher, in Rev. Etudes Juives, Vol. 55
(1908), pp. 251-63.
"-According to a saying attributed to Jesus,
in Patrologia Orientalis, 19: 584f (No. 195 of
the early Arabic Logia).
ii^H. Schiitzinger, Urspning der Ahraham-
Nimrod Legenden, p. 139.
i"G. Maspero, in Bibliotheque Egyptologique,
Vol. 2, pp. 367, 369.
^■•"G. Posener, in Goettinger Nachrichten,
1965, No. 2, p. 74.
"•'K. Sethe, Gesch. der Eimhahamierung
(Berlin Acad., Sitzber., 1934), p. 217.
i^"E. A. W. Budge, Egyptian Hieratic Papyri
in the Br. Mus. (1923), p. 20.
^'^A. Gardiner, in Jnl- Eg. Arch., Vol. 24
(1938), pp. 167-69.
""C. De Wit, in Chron. d'Egypte, 32:31;
E. A. W. Budge, Papyrus of Ani, I, 240. At
night Re joins the 4 canopies to tow the sun-
boat; by day the ram-headed god joins them
for the same purpose, S. Hassam, Solar Boats
of Khafra (Cairo: Govt. Press, 1946), p. 117,
fig. 38b.
^'^Since ba means "ram" as well as "soul,"
the ram was the normal expression of the idea,
De Wit, op. cit., p. 30. G. Thausing, in Mitt,
d. Dt. Inst, zu Kairo, Vol. 8 (1939), pp. 54,
60, identifies the 4 Children of Horus with the
4 stars of the Dipper, the 4 glorious Akhw
spirits, the 4 guardian apes of the Underworld,
the 4 primal elements, and the 4 divine couples
that make up the nine.
^s'R. Graves, The White Goddess (Vintage
Books, 1958), p. 457.
^^-A. Piankoff, Shrines of Tutankhamon, pp.
41, 21.
i-'Pyramid Texts, No. 576: 1510, 1515. One
came to Heliopolis "to be i^urified, resurrected,
deified, to behold the god face to face," G.
Maspero, in Bibl. Egyptol., Vol. 1, p. 378; cf.
370, and Coffin Text No. 124, 125: "1 have
come as your fourth ... to see Tnm, the fifth
of the stars of Sahu (Orion)"; Pyr. Text No.
264: "Tenen has summoned them, and each of
the four gods . . . brings those summoned, to
come and tell their names to Re and Horus,"
cf. P.T. No. 139.
i^R. Stadelmann, op. cit., p. 24.
'^Ihid., p. 26.
^^'^Ibid., p. 146.
^^■'Ihid., p. 140.
'^^Neto York Times, Supplement, Dec. 29,
1912.
i=»P. Mimro, in Aeg. Ztschr., Vol. 95 (1968),
p. 40.
180G. Jequier, in Sphinx, Vol. 13 (1910),
p. 206.
lo^M. de Rochemonteix, in Bibl. Egyptol.,
Vol. 3, pp. 177-78, and Rec. Trav., Vol. 3
(1881), p. 76.
i^-W. Kroenig, in Mitt. d. Dt. Inst. Kairo,
Vol. 5 (1934) p. 151. E. Drioton, in Chron. d'
Egypte, Vol. 10 (1934), pp. 202f, notes that
lotus and papyrus are also confused in hiero-
glyphic. K. Appelt, in Mitt. d. Dt, Inst. Kairo,
Vol. 1 (1930), pp. 153-57, gives a classifica-
tion of Egyptian lotuses. Botanical identifica-
tion is also treated by G. Benedite, in Acad.
Inscr., Man. et Mem., Vol. 25 (1921-2), pp.
1-28, and M. Jacquemin, in Melanges Maspero
(Vol. 66 of Bibl. Egyptol.), I, ii, 799ff. On
the various esoteric symbols of the lotus, E. Na-
ville, in Rev. de I'Egypte Ancien, Vol. 1 (1925),
pp. 31-44, and VoL 2 (1929), pp. 210-253;
R. Lepsius and K. Sethe, Denkmdler, Vol. 2
(1904), pp. 74ff, and W. D. Spanton, in
Ancient Egypt, 1917, pp. 1-20, and 1929, pp.
65-73, who treats botanical types and decora-
tive uses.
'«-'H. Senk, in Aeg. Ztschr., Vol. 72 (1936),
pp. 71-73, conceding that there may be hidden
significance in various lotus designs. J. J. Clere,
in Aeg. Ztschr., Vol. 68 (1932), pp. 45f, and
H. Schacfer, Von aegyptischer Ktinst, pp. 2 If
94
Improvement Era
(from which we quote), both minimize the
importance of symbolism, though the latter, p.
23, admits that the lotus is almost never used
as "pure ornament." W. Kroenig, op. cit., p.
154, suggests that since there is no decorative
or logical explanation for the monopoly of lotus
and papyrus, it must have a hidden meaning
which escapes us.
"*M. de Rochemonteix, in Rec. Trav., Vol.
6 (1885), p. 24.
^"■'■'W. Kroenig, op. cit., p. 151.
i'»I. E. S. Edwards, in Jul. Eg. Arch., Vol.
52 (1966), p. 182.
iii'L. Keimer, in Ann. Serv., Vol. 48 (1948),
pp. 96f.
i«8K. Appelt, op. cit., p. 157.
^""L. Keimer, in Rev. de VEgypte Ancien,
Vol. 2 (1929), p. 248.
^™H. Kees, Der Goctterglaube im alien
Acgypten, p. 85.
i"A. Grenfell, in Rec. Trav., Vol. 32, p. 130.
I'^So L. Keimer, in Aegyptus, Vol. 7 (1926),
pp. 169f, 175f; K. Sethe, Urgeschichte Aegyp-
tens, p. 165; J. Capart, in Chron. d'Egypte,
Vol. 32 (1957), pp. 229-31, says the southern
plant can be "a liliaceous plant, a palm, or
sometimes a lotus."
"3G. Maspero, in Bihl. Egyptol., Vol. 28
(1921), pp. 61f; A. Moret, Mysteres Egyp-
tiens, p. 166.
^"*S. Morenz and J. Schubert, Der Gott auf
der Blume (Ascona, Switzerland; Artibus Asiae,
1954), p. 13.
i"=R. Anthes, in Aeg. Ztschr., Vol. 82 (1957),
pp. 6, 1.
I'^H. Frankfort, Ancient Egyptian Religion,
p. 154; so also S. Morenz and J. Schubert,
op. cit., p. 16.
i"W. D. Spanton, in Ancient Egypt, 1917,
p. 8. The idea is depicted in endless friezes
from the walls of temples, showing lotus-
crowned goddesses with huge breasts and bel-
lies moving among lotus and papyrus plants,
e.g. Mem. Miss. Fr., XI :i, PI. xl.
"'E. Naville, in Rev. de VEgypte Ancien,
Vol. 1 (1925), p. 33; Morenz and Schubert,
op. cit., pp. 16, 46, noting the peculiarly water-
repellent nature of the lotus, which keeps it
miraculously free of mire and filth, p. 109.
"OR. Anthes, in Aeg. Ztschr., Vol. 80 (1955),
p. 80.
isocited by E. A. E. Reymond, in Chron.
d'Egypte, Vol. 40 (1965), p. 62. See espe-
cially A. Moret, in Journal Asiatique, Ser, XI,
Vol. 9 (1917), p. 502.
i^i^Moret, loc. cit.; Morenz and Schubert, op.
cit., p. 106, see in the lotus the basic idea of
"self-containment," "self-creation."
i82Moret, op. cit., pp. 507-8. It was said that
the soul of Osiris hid in a lotus awaiting the
resurrection, M, de Rochemonteix, Bibl.
Egyptol., Vol, 3, pp. 177f, and that Horus's
two eyes were restored by becoming lotus-
bulbs, A. Gardiner, Chester Bcatty Papyri in the
British Museum, Vol. 1 (Br. Mus., 1931), p.
21; cf. Senmut's Poem in Kemi, Vol. 12 (1952),
p. 45. The oldest texts tell how Re by smelling
the lotus is revived every morning, and so "the
primeval beginning is reiterated," R. Anthes,
in Jnl. of Near Eastern Studies, Vol. 18 (1959),
p. 176. The King made a lotus offering to the
sun every morning in the temple of Heliopolis,
Pyr. Texts, 264a-266b, cited by Anthes, in
Aeg. Ztschr., Vol. 80, pp. 8 If.
i83Anthes, op. cit., p. 82.
^«J. Capart, in Chron. d'Egypte, Vol. 32, pp.
229-31; G. Maspero, in Bibl. Egyptol, Vol. 28
(1912), pp. 61f, following the botanist Good-
year.
i^A. Moret, op. cit. (in note 180 above),
p. 606; E. Chassinat, in Mem., Inst. Arch. Fr.,
16, PI. xlvi.
188P. Munro, Aeg. Ztschr., Vol. 95 (1968),
p. 37.
isTPyr. Text No. 213:130a-134. "The King
NN is on the nose of Great Power ... he
appears as Nefertem, the lotus-flower at the
nose of Re. . . ." Pyr. Text No. 265/6, dis-
cussed by H. Kees, in Aeg. Ztschr., Vol. 78
(1942), p. 44.
^88R. Anthes, Aeg. Ztschr., Vol. 82, pp. 4-5.
'SOL. Borchardt, Grabmal des Koenigs Sa-hu-
Re, Vol. 2 (Leipzig, 1913), PI. 42, is a good
example, though almost any throne picture will
do, e.g. Lepsius, Denkm., II, 136.
^™An extremely common motif, J. Capart,
Chron. d'Eg., Vol. 32 (1957), pp. 228f; for a
bibliography, W. D. Spanton, in Ancient Egypt,
1917, p. 13. The tied lotuses on the throne
of Thothmes III even without human figures
"may be something in connection with this
king's Syrian victories," A. Grenfell, in Rec.
Trav., Vol. 32, p. 133; cf. Borchardt, op. cit.,
p. 46, Abb. 30 and PI. 16.
^"■^With the lotus, Hathor bestows the symbol
of protection, G. Gayet, Temple de Luxour, PL
XX ; xxiii. Fig. 79; Iviii. At Edfu the lotus-staff
is presented to the queen with the words, "Pro-
tection and life-giving," Miss. Arch. Fr., Mem.,
Vol. 30 (1943), Edfu, PI. 445; Vol. 29, PI.
334, where the king says the same in presenting
a lotus to a god.
lo^E. Naville, in Rev. de I'Eg. Anc, Vol. 1,
p. 41.
loajbid., p. 44.
^"*Some have maintained that the power of
the lotus lay in its smell, which counteracted
the smell of death and decay and therefore
demonstrated the power to overcome death, S.
Morenz, discussed in Orientalische Literatur-
zeitung. Vol. 48 (1953), p. 348. Kees, Morenz,
Anthes, and others suggest that Nefertem began
as a god of perfume, R. Anthes, in Aeg. Ztschr.,
Vol. 80, pp. 81, 87. But as P. Munro notes,
Aeg. Ztschr., Vol. 95, p. 37, Nefertem is far
more than a Duftgott. Other Egyptian flowers
have far stronger scent than the lotus, and the
normal opposition to strong odors was not the
delicate fragrance of the lotus but the powerful
influence of burning incense.
i°5A. Varille, in Ann. Serv., Vol. 53 (1953),
p. 94, Figs. 4, 5, 6; U. Schweitzer, Loetue und
Sphinx, Taf. XV, Figs. 5, 6; R. T. R. Clark,
Myth and Symbol (New York: Grove, 1960),
pp. 66f, holds the lotus to be "the symbol for
the final defeat of the powers of the Abyss."
i»«H. Bonnet, Reallexikon, pp. 508-10; Na-
ville, op. cit.. Vol. 1, p. 36; H. Kees, in Aeg.
Ztschr., Vol. 57 (1922), pp, 117f.
^"^V. Chapot, in Melanges Maspero, Vol. 2
(1934), pp. 225-31.
3'«Naville, op. cit.. Vol. 1, p. 39.
J»«R. Anthes, Aeg. Ztschr., Vol. 82, p. 7, on
the King as Nefertem at Heliopolis; cf. A. Pian-
koff, in Egyptian Religion, Vol. 1 (1933), pp.
100-2. The Sphinx of San is a mixture of the
Egyptian and the Asiatic lions, P. Montet, Le
Drame d'Avaris, p. 64. Shu also is "the King's
good companion" and "the living lion who
keeps (enemies) away, who wards off. . . ."
K. Sethe, Zur Sage vom Sonnenauge (Leipzig,
1912), p. 25. Nefertem "confronts alien na-
tions that they retreat . . . guarding Sopdu, the
Lord of the Eastern Land," according to a
hymn in H. Kees, Aegyptisches Lesebuch, p. 13.
200V. Chapot, op. cit.. Vol. 2, p. 231. The
lotus-crowned lion is often represented attacking
Asiatics from the rear, U. Schweitzer, Loewe
und Sphinx, and A. Piankoff, in Eg, Relig.,
Vol. 1, pp. 103-5.
201H. Kees, Aeg. Ztschr., Vol. 57, pp. 92f.
=°2H. Kees, Goetterglaube, p. 90.
^mid., pp. 117f.
2«S. Hermann, in Aeg. Ztschr., Vol. 91
(1964), p. 74.
^■'>I, Levy, in Rev. des Etudes Juives, Vol. 51
(1906), pp. 38ff, discussing the Papyrus Anas-
tasi VI, vi, 14.
2o*E. A. Speiser, in Centennial Review, Vol. 4
(1960), p. 218.
-"OTp. Montet, Le Drame d'Avaris, p. 19.
»»E. Naville, op. cit., I, 40. The helpless
armless dead are shown in the Tomb of Puy-
mere. Vol. 2, PI. xlvii; and in the Tomb of
Rameses IX someone is bringing two lotuses to
an armless spirit who has just arrived in the
Lower World by ship and stands waiting help-
lessly. Miss. Arch. Fr., Mem., Vol. 15, PI. Ixxii.
ao^S. Morenz and J. Schubert, Der Gott auf
der Blume, pp. 36f.
-'^"S. Schott, Das Schone Fest im WUstenthal,
p. 116.
^iilfcfd., p. 117.
212G. Jequier, La Pyramide d'Aba (Cairo,
1935), PI. 18; PI. XXII, No. 16. There is a
formula "for receiving bouquets that were raised
in the Temple of Amon at Karnak," Schott,
op. cit., p. 119, and bouquets "for Amon and
Hathor, the Lord of the Desert," Ibid., p. 104.
2i3Schott, op. cit., pp. 56f, 62.
214P. Virey, in Miss. Arch. Fr., Mem., Vol. 2
(1891), p. 2. Such a flower was in fact called
'ankh and was a symbol of life, according to
Schott, p. 55.
^^We have treated the concept at length in
The Classical Journal, Vol. 40 (1945), pp. 515-
43.
2i«S. Schott, op. cit., pp. 56f. In the temple
of Seti I the royal lion is seen with a hawk on
its head, while on the hawk's head is an enor-
mous lotus— the king is a lotus too. Ibid., pp.
20f.
2"Schott, p. 115.
'^The Improvement Era, Vol. 71 (February
1968), p. 40B.
^*J. Duemmichen, Geographische Inschriften
altaegyptischer Denkmdler, III Abt., Denderah
(Leipzig, 1885), Taf. i, showing all the nomes
of Egypt, plus the 4 cardinal points, plus the
symbols of the Two Lands, all mounted on a
monster lotus. Cf. Mem., Miss. Arch. Fr., Vol. 4
(1882-84), PL 38. The lotus-design is common
in the East representing a geographical map of
"the earth and its parts," Morenz and Schubert,
op. cit., p. 127, as well as a map of the whole
cosmos, ibid., p. 104.
-^R. Stadelmann, Syrtsch-Palaestinensische
Gottheiten, p. 15; on the lady as hostess, p. 150.
■■^^Ibid., p. 110.
^^^Ibid., pp. 118-19. The Canaanitish Rashap
is also accompanied by a parasol or lotus, p. 64.
--^Morenz and Schubert, Der Gott auf der
Blume, p. 34; M. de Rochemonteix, in Bibl.
Egyptol, Vol. 3, p. 172.
--*S. Schott, Das Schone Fest im WUstenthal,
p. 56.
-^A. M. Calverly, Temple of Sethos I, Vol.
2, PL 29.
-^E. Naville, in Rev. de I'Eg. Anc, Vol. 1,
p. 39.
2^Tl. Grave, The White Goddess, p. 539.
228S. Schott, op. cit., p. 92.
-2»Morenz and Schubert, op. cit., p. 13.
2a)R. Anthes, in Aeg. Ztschr., VoL 82 (1957),
p. 6.
^iMorenz and Schubert, p. 42.
^^H. Schaefer, Die Altaegyptischen Prunkge-
fdsse (Leipzig, 1903), p. 13, Abb. 26.
2MS. Schott, op. cit., pp. 67f.
^s^Morenz and Schubert, op. cit., pp. 39f.
233/bid., pp. I34f.
2^T. Deveria, in Bibliotheque Egyptologique,
VoL 4 (1896), p. 196.
^"For lavish and easily available illustrations,
see W. B. Emery, Archaic Egypt (Pelican Books,
1967). Cf. A. Rusch, in Aeg. Ztschr., Vol. 58
(1923), pp. 101-24. B. J. Kemp, in Jnl Eg.
Arch., VoL 52 (1966), pp. 13-22.
238H. Balcz, in Mitt. d. Dt. Inst., Kairo, Vol. 1
(1930), pp. 60-61; on fortresses, 65ff.
=™Ji)td., p. 69.
-^L. Borchardt, in Aeg. Ztschr., Vol. 36
(1898), p. 99; H. Grapow, in W. Wreszinski,
Atlas, III, p. 136.
"^^Balcz, op. cit., p. 69. Egyptian variations
on the recessed-panelling theme are illustrated
by A. Rusch, loc. cit.
^^P. D. Scott-Moncreiff, Hieroglyphic Texts
from Egyptian Stelae (Br. Mus., 1911), Pt. I.
2«W. B. Emery, op. cit. Plates 24a-b, 25b;
E. Zippert, in Archiv fUr Orientforschung, Vol. 7
(1931), p. 299.
2"W. Wreszinski, Atlas, I, 85b.
2*sBalcz, op. cit., pp. 70ff.
2*»N. 243 loc. cit.
-^■'Balcz, loc. cit., and p. 86.
^M. Fillet, in Revue d'Egyptologie, Vol. 7
(1950), p. 139.
«»Balcz, p. 86.
^S. Piggott, in The Dawn of Civilization
(New York: McGraw-Hill, 1961), p. 86.
^^Balcz, op. cit., p. 69; Borchardt, op, cit.,
p. 99.
^"•-See the note in H. Grapow, Das 17. Kapitel
des aeg. Totenbuches (Berlin, 1912), p, 38,
if you can find the work,
2.^>3Pharaoh is hailed as "the Atum of human-
ity .. . the pillar of heaven, the beam of
earth," H. Kees in A. Bertholet, Worterbuch
der Religionen, X, 41. The central pillar is
added to the four in the primitive sacred booth,
R. Anthes, Mitt. d. Dt. Or. Ges., Vol. 96 (1965),
pp. 81, 84, cf. p. 11; H. Winlock, in A. C.
Mace, Tomb of Senebtisi (New York: Metro-
politan Museum, 1916), p. 37.
^F. Daumas, in Aeg. Ztschr., Vol. 95
(1968), p. 2.
^. E. Quibell, Excavations at Saqqara, VoL
1 (1926), PL 57: Nos. 1, 6, 7; PL III, pp.
15, 66.
^"M. de Rochemonteix, in Bibl. Egyptol.,
Vol. 3, p. 187.
^''■'W. Stevenson-Smith, in Jnl. Eg. Arch., Vol.
19 (1933), pp. 150ff; PL xxi-xxiv.
25SW. F. Petrie, Abydos, Pt. I, PL Ixxii.
=^»A. M. Calverly, Tomb of Sethos I, Vol. 2,
PL 29.
=«"N. de G. Davis, The Tomb of Puymere, VoL
2, PL xlvii.
^Ubid., PL Ix.
^^W. B. Emery, Archaic Egypt; the 24-niche
tombs are on pages 55, 64, 66, 83, 132, 136,
PL 24b and p. 146; the tomb on p, 89 has one
side un-niched: if the pattern were finished
here it would give 24 niches. The 12-panel
tomb is on p. 137; the 6-panel on p. 148, though
one wall is not niched. The coffin in Plates 24a
and 25b has six panels if one does not count
the half -doors.
2«3Ten panels in PL 24a, 25b; 30 on pp. 72
and 141; 40 on p. 77.
2**Ilitd., pp. 48 and 146 respectively. O
September 1969
95
End of an Era
r
Life
Among
the
Mormons
The five-year-old Indian
boy living in our home was
having difficulty under-
standing some of the
principles of the gospel.
When we explained to him
that he would have to be
eight years old before he
could be baptized, he took a
deep breath and replied,
"It sure is taking a long
time to make a Mormon out
of me ! "-Carl Van Tassell,
My ton, Utah
Our grandson was teaching a
Sunday School class and using
for his text A Marvelous Work
and a Wonder, by Elder
LeGrand Richards. One morning
as he was ready to leave for
Sunday School, he couldn't find,
the book. Rushing downstairs,
he asked, "Has anyone seen
the Marvelous Work and a
Wonder?" Very solemnly and
ivith deadpan expression his
younger brother stood up and
announced, "I'm right here.
What can I do for you?"
— Mrs. G. Stanley Brewer,
Ogden, Utah
"End ot an Era" will pay $3 for humorous anecdotes and experiences
that relate to the Latter-day Saint way of life. Maximum length 150 words.
An old Indian was standing on
the top of a hill with his son,
looking over a beautiful valley
below them. Said the old
Indian, "Someday, my son, all
this land will belong to the
Indians again. Paleface all
go to the moon."
We may make much of man's
orbiting in space— but why marvel
so much? asked one observer.
Haven't we been orbiting in
space all our lives on a
wonderful world? The Creator
is still in command.
— Elder Richard L. Evans
Dieter's Dinner: It's hard to
be eager over something so
meager. — Frances Craze
A noted pianist was asked to
accompany a young woman who
was making her singing debut.
The young lady had great
ambitions — but unfortunately
had had little training. After a
frustrating half hour of rehearsal,
the pianist cried "Madam, it's no
use. I play the black keys —
I play the white keys — but you
apparently can sing only
the cracks!"
A teacher must be like an
expert gardener. She must
know when to hoe, when to prune,
and when to leave alone.
Two men carrying" briefcases
stopped in front of Ct traffic snarl.
One glanced at his watch and
looked at the traffic. "Hmmmm,"
he said to his companion, '"do
we have time to take a cab
or shall we walk?"
The first thing to do in life
is to do with a purpose what
one. proposes to do.
— Pablo Casals, noted cellist
When it comes to doing for
others, some people will
stop at nothing.
96
Improvement Era
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WIINGTON
RANgHES/COUNTRY CLUB
ARIZONA
Now begins the most beautiful time of year
in the St. George valley of southwestern
Utah. The 18-hole Bloomington golf course
is the lushest ever; horse-back riding even
more exhilarating; the waters of Lakes
Powell and Mead are perfect for swimming.
And these conditions linger on for months yet.
Since late last year over 600 families have
decided to extend their summer by
purchasing home-sites at Bloomington.
They've bought more than just climate and
unending recreation. Thoughtful planning,
careful restrictions and protective covenants
have assured them that the beauty of
Bloomington (and their investment in it)
will remain for generations to come.
Wouldn't you enjoy an endless summer?
Choice Bloomington home-sites are still
available. Visit us soon (we're just 3 miles
south of St. George), or write for our
colorful brochures. Send a postcard to:
Bloomington, 610 E. South Temple,
Salt Lake City, Utah 84102
e
A CONCEPT OF THINGS AS THEY SHOULD BE
BY TERRACOR
Second Class Postage Paid
at Salt Lake City, Utah
en
to
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Sharing the Good Things of Life . . . Family happiness is sharing things . . . learning-
things . . . together. Your Beneficial Life consultant helps assure your family this opportun-
ity by serving your ever changing needs. There are new growth opportunities for you . . .
with Beneficial Life Insurance. Call your Beneficial consultant.
BENEFICIAL LIFE
Salt Lake City, Utah
